NIHIL OBSTAT EDUARDUS BADGER O.C.D. Censor Deputatus.
IMPRIMI POTEST GULIELMUS PRAEPOSITUS JOHNSON Vicarius Generalis.
WESTMONASTERII DIE 22 FEB.
1906.
THE
ASCENT OF MOUNT CARMEL BY
ST.
JOHN OF THE CROSS. TRANSLATED BY
DAVID LEWIS
WITH CORRECTIONS AND A PREFATORY ESSAY ON
THE DEVELOPMENT OF MYSTICISM IN
THE
CARMELITE ORDER BY
BENEDICT ZIMMERMANN, Prior of
St.
Luke's^
Wincanton, Somerset.
LONDON: THOMAS BAKER. MCMXXII
O.C.D.
5080 115
Impression Second Impression Third Impression Fourth Impression
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.
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Printed in Great Britain by Hazell, Watson
London and Aylesbury.
93044 i* A v
Q 1Q7A
1906 1914 1918 1922
&
Viney, Ld.
IU.
CONTENTS. THE ASCENT OF MOUNT CARMEL. Argument Prologue
BOOK
I.
THE NATURE OF THE DARK NIGHT, THE NECESSITY OF PASSING AND SPECIALLY THE DARK NIGHT OF SENSE AND DESIRE, THROUGH IT IN ORDER TO ATTAIN TO THE DIVINE UNION WITH THE EVILS WHICH THESE INFLICT UPON THE SOUL. J
CHAPTER Two
.9
CHAPTER The
nature and cause of the dark night
The
first
II. .
.
CHAPTER
.
.
,
.11
.
III.
cause of this night, the privation of the desire in
CHAPTER The
I.
kinds of this night, corresponding with the division of the soul into higher and lower
all
things
.
13
IV.
necessity of passing truly through the dark night of sense, which is the mortification of the desire, in order to enter on the road of union
with
God
15
CHAPTER
V.
Proofs from scripture of the necessity Continuation of the same subject. of drawing near unto God through the dark night of mortified 21
desires
CHAPTER l*wo great
evils oi
the desires
:
negative
VI.
and
positive.
Proofs from
27
Scripture i
CONTENTS.
IV.
PAGF
CHAPTER The
desires torment the suul.
VII.
Proofs and illustrations
CHAPTER The
desires darken the soul.
desires pollute the soul.
Proofs and illustrations
.
31
.
.
.
.34
Proofs from Scripture
.
*
,
.38
X.
...........
make
desires
,
IX.
CHAPTER The
.
,
VIII.
CHAPTER The
.
the soul lukewarm, and enfeeble virtue.
illustrations
Proofs and
43
CHAPTER XL The
however
necessity of freedom from all desires,
slight, for the divine
union
45
CHAPTER The
XII.
nature of those desires which suffice to injure the soul
CHAPTER How
.
.
.51
.
.
.
XIII.
the soul enters by faith into the night of sense
CHAPTER
.
60
Explanation of the second line of the stanza
CHAPTER
Explanation of the
last lines
......... BOOK
XV.
CHAPTER ....
THE SECOND NIGHT
I.
stanza
CHAPTER The second
or cause, of this night darker than the first and third part,
CHAPTER Faith, the dark
Scriptures
night of the soul.
6l
II.
PROXIMATE MEANS OF UNION, FAITH. OF THE SPIRIT.
The second
55
XIV.
o
^
...
63
II. faith.
Two
reasons
why
it is
66 III.
Proofs from reason and the Holy ,
.
.
.
67
CONTENTS.
CHAPTER
V
Mat IV.
........
How
the soul must be in darkness, in order to be duly guided by faith to the highest contemplation
71
CHAPTER V. A comparison
76
The union
of the soul with God.
CHAPTER The
VI.
three theological virtues perfect the powers of the soul, and bring state of emptiness and darkness. Proofs from S. Luke
them into a and Isaias
.82
CHAPTER The
of the necessary for those standing straitness
VII.
The detachment and freedom way of life. who walk in it. The detachment of the under
...........86 CHAPTER
No
VIII.
no knowledge, comprehensible by the understanding, can subserve as proximate means of union with God . -93
creature,
.
CHAPTER
.
IX.
the proximate and proportionate means of the understanding by Proofs from which the soul may attain to the divine union of love. the Holy Scriptures
Faith
is
CHAPTER The
divisions of the apprehensions
and
Of
X.
acts of the understanding
CHAPTER
99
.
.
103
XI.
the hurt and hindrance resulting from the apprehensions of the under of the standing supernatu rally produced through the instrumentality the soul is to be guided under such circum outward senses.
How
IO 3
stances
CHAPTER
XII.
Their nature. They cannot apprehensions. be proportionate means of union. The evil results of not knowing how to detach oneself from them in time
Of natural and imaginary
CHAPTER The
XIII.
man that he may know when signs to be observed by the spiritual to withdraw the understanding from imnginary forms and discursive IJ
meditations
CHAPTER The
U*
fitness
of these
spiritual progress
signs. .
The
XIV.
necessity
of
observing
them
for
"I
CONTENTS.
71.
PAGE
CHAPTER OS
XV.
the occasional necessity of meditating, and ex'.'/ j/ig the natural faculties on the part of those who begin to enter on the contempla (
tive state
131
CHAPTER
XVI.
Oi imaginary apprehensions supernaturally represented They cannot be proximate means of union with God
CHAPTER Of
the
to
fancy.
.
.
.
134
XVII.
the ends and ways of God in communicating spiritual blessings to the soul through the senses. Answer to the question proposed . 143 .
CHAPTER How
XVIII.
souls tin injured because their spiritual directors do not guide these visions, though from aright through these visions. become occasions of error
them God,
........ How
CHAPTER
150
XIX.
Visions, revelations, and locutions, though Proofs from Holy Scripture deceive.
CHAPTER
true
and from God, may 156
XX.
Proofs from Scripture that the divine locutions, though always true, are . not always certain in their causes . . . . .166
CHAPTER God
CHAPTER It is
He .
answers them. .
.
.172
XXII.
not lawful, under the new law, as it was under the old, to enquire of God by supernatural ways. This doctrine profitable for the under Proofs from S. Paul 182 . standing of the mysteries of our holy faith.
CHAPTER Of the
XXIII.
purely spiritual apprehensions of the understanding
CHAPTER Of
XXI.
at times displeased with certain prayers, though Illustrations of His anger with such prayers . is
.
.
.195
XXIV.
the two kinds of spiritual visions which
come by the supernatural
way
198
CHAPTER XXV. Of
revelations
:
their nature
and division
CHAPTER Fie knowledge of pure <&e soul therein
truths.
Two
......
204
XXVI.
kinds thereof.
The conduct
of .
20
CONTENTS.
I'Al.E
CHAPTER Of
Vil.
XXVII.
the second kind of revelations, the disclosure of secrets and hidden mysteries. they may subserve and hinder the divine union. Of the many delusions of the devil incident to them . . . .216
How
CHAPTER Of
the interior locations which
XXVIII.
occur supernalurally.
Their different
kinds
220
CHAPTER XXIX. Of
the first kind of words formed by the mind self-recollected. The advantages and disadvantages of them causes of them.
The 221
.
.
CHAPTER XXX. Of interior words formally wrought in incident thereto
;
a supernatural way.
Of the dangers
and a necessary caution against delusions
.
229
.
CHAPTER XXXI. Of
the interior substantial locutions : the difference between them and The profitableness of them. The resignation and the formal. reverence of the soul in respect of them 233
Of
intellectual
CHAPTER
XXXII.
apprehensions resulting from the interior impressions The sources "of them. The conduct to be supernaturally effected. observed by the soul so that these apprehensions shall not hinder it on the way of union 235 .
BOOK
III.
THE PURGATION AND ACTIVE NIGHT OF THE MEMORY AND THE WILL.
CHAPTER
I.
natural apprehensions of the memory which is to be emptied of them, that the soul, according to that faculty, may be united with God. 241
Of the
:
CHAPTER Three kinds of evils to which the soul with respect to the knowledge and planation of the
is
when not
reflections of the
in darkness
memory.
;
Ex
first
250
CHAPTER Of
II.
liable
III.
....
...
the second evil, coming from the evil spirit through the natural ap prehensions of the memory
253
CONTENTS.
Vlll.
VMM
CHAPTER Of
IV.
the third evil, proceeding from the distinct natural
knowledge of the
memory
255
CHAPTER The
V.
profitableness of forgetfulness and emptiness, with regard to thoughts and knowledge, which naturally occur to the memory
CHAPTER Of
the second kind of apprehensions
:
259
VII.
upon.
the second evil
:
VIII.
the danger of self-conceit and presumption
CHAPTER Of
.
VI.
CHAPTER Of
256
on the soul by the knowledge of supernatural things Their number 260
evils inflicted if reflected
.
the imaginary and supernatural
CHAPTER The
all
.
.
263
IX.
the third evil the work of the devil through the imaginary appre hensions of the memory :
CHAPTER
265
X.
.......
Of
the fourth evil of the distinct supernatural apprehensions of memory : the impediment to union
the
267
CHAPTER XL Of
the fifth evil, resulting from the imaginary supernatural apprehen sions : low and unseemly views of God
CHAPTER The
....
spiritual
knowledge as
it
relates to the
CHAPTER General directions the
for the
memory XIV.
man
in
relation to
278
XV.
the obscure night of the will. Proofs from Psalms. Division of the affections of the will
the
277
memory
CHAPTER Of
first
270
XIII.
guidance of the spiritual
CHAPTER Of
XII.
benefits of withdrawing the soul from the apprehensions of the Answer to an objection. The difference between the imagination. natural and supernatural imaginary apprehensions
CHAPTER Of
267
affection of the will.
What
Deuteronomy and the 281
XVI.
jay
is.
Its divers sources
.
284
n
CONTENTS.
CHAPTER Of joy
in
How
temporal goods.
it is
Of the
evils resulting
XVIII.
benefits resulting from
is
How
evils of the will's rejoicing in natural
XXI. goods
.
.
.
..,..
befall the soul
when the
307
XXIII.
CHAPTER which
302
XXII.
benefits of not rejoicing in natural goods
evils
297
to direct the will to
the third kind, sensible goods. Their nature and varieties. regulation of the will with respect to them
The
.
300
CHAPTER Of
290
XX.
vanity.
CHAPTER The
286
,
therein
CHAPTER The
,
withdrawing our joy from temporal things
of the will in natural goods
God
,
XIX.
CHAPTER The joy
.
.....
from joy in temporal goods
CHAPTER The
PACK XVII.
be directed
to
CHAPTER
,
The 310
XXIV. will
has joy in sensible goods
.
313
CHAPTER XXV. The
spiritual
and temporal benefits of
self-denial in the joy in sensible
316
things
CHAPTER The
fourth kind of goods rejoice in
them
moral goods.
:
.
.
.
CHAPTER Seven
evils to
which men are
.
How .
the will
benefits of repressing all joy in
may
.
.
lawfully .
.
.
320
XXVII.
liable if the will rejoices in
CHAPTER The
XXVI.
moral goods
.
324
XXVIII.
moral goods
329
CHAPTER XXIX. The
the supernatural. fifth kind of goods, in which the will has joy Their nature, and the difference between them and spiritual goods. How joy in them is to be directed unto God 331
The
evils resulting
:
.....
CHAPTER XXX. from the
will's rejoicing in this
kind of goods
.
.
334
.
.
340
CHAPTER XXXI. The
benefits of self-denial in the joy of supernatural graces
,
CONTENTS.
x.
CHAPTER The
sixth kind of goods in first division of them
which the
spiritual
memory.
Their nature.
The .
CHAPTER Of the
XXXII.
will rejoices.
34^
XXXIII.
goods distinctly cognisable by the understanding and the
The conduct
of the will with respect to joy in
them
.
343
.
CHAPTER XXXIV. Of
the sweet spiritual goods which distinctly affect the will.
Their
diversities
344
CHAPTER XXXV. The
The ignorance
subject continued.
of some people in the matter of
images
349
CHAPTER XXXVI. How
the joy of the will in sacred images is to be referred to God, so that there shali be no hindrance in it, or occasions of error . . . 352
CHAPTER Motive goods continued.
CHAPTER The
XXXVII.
Oratories and places of prayer
.
,
.
354
XXXVIII.
How
right use of churches and oratories. through them unto God
the soul
is
to
be directed 35?
CHAPTER XXXIX. Continuation of the same subject
.
.
CHAPTER
360
XL.
evils to which men are liable who indulge in the sensible sweet ness which results from objects and places of devotion . . .361
Of some
CHAPTER Of
CHAPTER Of
XLI.
How
the three kinds of devotional places. itself in the matter
other motives to prayer adopted by
JIow the joy and strength of the
will is to
CHAPTER Of the second kind
to regulate
is
363
XLII.
many
CHAPTER
the will
namely,
;
many ceremonies
.
.
366
XLIII. be directed in these devotions 368
XLIV.
of distinct goods in which the will vainly rejoices
Index of places in Holy Ssripture Index of matter
.
.
372 377
.
.
.
.
.
3^5
THE
DEVELOPMENT OF MYSTICISM THE
IN
CARMELITE ORDER. I
The Carmelite Order active
under
S.
II. Becomes originally contemplative. III. Reaction after his death.
Simon Stock.
IV.
Carmelite
mystics.
VI.
Reforms.
VII.
V.
S.
Friar
Teresa.
William VIII.
Sothfeld.
Her Reform.
IX. S. John of the Cross. X. Opposition. XI. Imprison ment. XII. His works. XIII. Their relation to those of S. Teresa. XIV. Could S. John have known S. Teresa's
XV. Allusions and quotations. XVI. The 'Ascent Mount Carmel'. XVII. S. John of the Cross and
works? of
Spiritualism.
XVIII.
Is
S.
John's system
practical?
XIX. Answer. XX. Carmelite mystics of the 17th XXI. Translations and editions of the Ascent
century.
'
'.
THE
Carmelite Order was originally devoted to a purely contemplative life. Its members lived as hermits I.
on Mount Carmel, striving to imitate the holy prophets Elias and Eliseus. According to their Rule which, given about A.D. 1210, records the customs observed by these hermits since they became a body corporate their time in or near their cells, meditating
they spent
on the law of
the Lord day and night, repairing only once a day to the oratory to hear mass. They said their office or their Paters privately, and took their more than frugal meals in solitude. James de Vitry thus speaks of these hermits ' Others, following the example of Elias, that holy ancho :
and great prophet, embraced the eremitical life on Mount Carmel, chiefly on the part overlooking the town
rite
of Porphyry,
now calle-d
Caiffa, near the fountain of Elias,
THE DEVELOPMENT OF MYSTICISM
2
not far from
There
the monastery of
S.
Margaret, Virgin. made a
living in small cells, like bee-hives, they
sweet spiritual honey ( x ) '. This peaceful life was rudely interrupted by the inroads of the Saracens. For a time they did not interfere much
with the harmless hermits, probably through respect for S. Elias, whom they held in veneration and awe. But
moment came when
the
in
the
was no longer safe to live, Holy Land, and small bands of it
unprotected, hermits took ship and migrated westward.
Some found a home in Cyprus, and built a convent in a desert place, called Fortani. Others proceeded as far as Sicily, settling not far from Messina. Others again reached the mainland and chose a place called Aygalades, some miles from Marseilles ; a fourth colony ventured as far as
This
Valenciennes where they were given some territory. migration took place in A.D. 1238. Three years
first
later a
second colony
England.
They
left
arrived
the holy mountain, bound for towards Christmas and with
the consent of the king established not less than four foundations near Bradmer on the coast of Norfolk near :
Newenden on
;
the Kentish coast
three miles from Alnwick village of Aylesford
Hulne are
;
on the
;
in the forest of Hulne,
and a mile or so outside the river
Medway.
The
ruins of
good preservation, while Aylesford is almost Part of the building is of a more recent date, but intact. a considerable portion of the original convent is still in
Here, too, every hermit had a small house of his own, though they were all under the same roof. The doors opened on a quadrangle, the chapel occupied in extant.
same place where in A.D. 1355 the No arrangement present dwelling-house was erected. all
probability the
seems to have been made
for a
(*) Hist. Or.
common
c. 53.
refectory, the
IN
THE CARMELITE ORDER.
3
old rule of solitary meals still obtaining. For the Car melites continued to be hermits and were thus styled in pontifical bulls ranging from 1226 to 1247. II.
In the last-named year was held the first General what might be termed the Constituent assembly,
chapter,
under the presidency of S. Simon Stock. Little as is known of him one thing is certain he was intensely :
Among other things he obtained permission from the Holy See to make foundations not only in desert practical.
places but in villages and towns, and thus abandoned the From this time the Carmelites strictly eremitical life.
were numbered among the Mendicants having previously been forbidden the acquisition of landed property and entered upon the active
Contemplation
Not
altogether, for every
tends that way, but
minent place
life.
it
that they renounced form of religious life
no longer occupied the most pro Foundations were made in
in their lives.
university towns,
Cambridge
(1249),
Oxford (1253), Paris
in large centres like London Bologne (1260) York (1255), Cologne (1256), &c.; the Divine office was sung in choir, the meals were partaken of in common, and various mitigations brought the Rule within the requirements of Western countries and less fortunate
(1259),
;
(1251),
In university climates than that of the Holy Land. towns the friars pursued chiefly scholastic work, elsewhere
they devoted themselves to the exercise of the sacred ministry as far as they obtained the licence from the bishops. III.
A
reaction set in after the death of S.
Simon Stock
(1265). His successor, Nicholas Gallicus, was undoubtedly one of those who had received their religious training on
Mount Carmel, and who were by no means active work.
in favour of
He resigned his office of General in A.D. 1270,
and withdrew
to
a hermitage
on
'
Mount
Erratroff,'
THE DEVELOPMENT OF MYSTICISM
4
the situation of which
is
not
known with
precision
;
it
appears to have been somewhere in the South of France. From that place he wrote a circular letter, entitled Ignea
which he sharply inveighed against the aban
sagitta, in
donment of the contemplative in favour of the. active life. He died at Orange in the odour of sanctity his feast was for a time observed in some provinces of the Order on the 2nd of April. Nicholas had for a successor in the generalship Radulph Alemannicus, also one of the old hermits of Mount Carmel. He, too, resigned after a short time and retired to Hulne to prepare himself by contemplation for death, which occurred on 18 December, 1277. Meanwhile the ;
Order, having been formally acknowledged by the second (A.D. 1274), developed rapidly and in of ministerial work. sphere IV. As already stated, every form of religious life con tains the contemplative element. It is therefore not
council of
creased
Lyons
its
surprising that we find evidence of it at almost every turn. Some of the convents were so situated that there was
hardly room for the exercise of the sacred ministry, *.//., Hulne in Northumberland. It is nevertheless true that the Carmelites never founded a school of Mysticism, as All those who lectured on did, e.g., the Dominicans.
number was very large were bound to most of the questions concerning mystical theology, for in the middle ages theology was more ency clopedic than it is now. We also find a number of Car melites who composed works on this subject. To mention only a few, and these at random, Arnestus de Saxonia, Divinity
their
deal with
who took
his degree at Paris in the beginning of the four
teenth century, was so much given to the contemplative life that he spent all his spare time in prayer and medi tation. Johannes de Marchinellis, of Liege (ca. 1410), is
IN
known
THE CARMELITE ORDER.
to have written a
work
'
5
On
the spiritual combat '. 1420) wrote on the Gifts of
Nicholas Dinckelspoele (ca. the Holy Ghost, the Lord's prayer, and similar subjects Johannes Sonneman, of Cassel (ca. 1460), composed a :
*
work
On
'
the preparation of the heart '. Blessed Albertus de Monte Calerio (+ 1515) founded a convent in the mountains of Lombardy, where he gave himself to '
prayer and fasting and wrought many miracles. V. This list could be continued indefinitely, but the reader will probably prefer to learn some particulars about a saintly English Carmelite. "At that time," writes Bale ( x )
"there lived in the convent at Norwich a
and renowned
where
man
dear to
God
William Sothfeld, born some had been received in the Carmelite
for sanctity,
in Norfolk.
He
convent in his tender youth, and having become priest in due course, dedicated his whole life to meditating on the law of the Lord and carrying out the sacred rites. He
was a simple-minded man, endowed with ineffable devo tion for he surpassed even those who had a reputation of piety he omitted nothing that could improve his manner of life, so that, both before and after death, he wrought many miracles. This venerable man was of cheerful countenance, pleasant demeanour, sweet and polite speech, however common his garments were. He put his whole trust in God, was full of holy desires for the welfare of the Order, and had a tender devotion towards the Blessed ;
;
Virgin.
It
is
asserted that he said the Hail
Mary a
thousand times a day not content with this he seemed to have this prayer ever on his lips and never to grow ;
satiated with
it. Keeping a strict fast, given wholly to most punctual in the performance of his duties, of prayer, solid virtue, he had many a wonderful vision. Frequently the Mother of God spoke to him and showed him so much (i)
MS.
Harley, 3838, Fol. 3 4 b.
THE DEVELOPMENT OF MYSTICISM familiarity that the brothers, peeping through the chinks
saw and heard them sometimes saying the Hours together. He well knew how to practise humility of heart and bodily austerities. The story goes that he extinguished a fire threatening to consume the convent by waving his scapular. Besides this he did many wonder of his door,
ful
signs too long for enumeration.
This holy
man
died
Norwich on 26th August, 1414, and was buried by common consent in a distinguished place, the tomb being at
covered by a beautiful marble slab.
The body
is
said to
have remained long incorrupt." VI. Early in the fifteenth century, when the schism
which had divided the Carmelite Order as well as the Church, was happily ended, the Rule was mitigated by
was found more correct to have an an austere one which scarcely could observe. There were, however, some who anybody preferred the old rule and even wished to add to its rigour. Papal authority.
It
easier rule well kept than
Notwithstanding much opposition on the part of the heads of the Order, they succeeded in establishing a Reform which soon became known as the Congregation of Mantua, from the convent which formed the centre of
the movement.
To
check this and similar separatist tendencies the General, Blessed John Soreth (A.D. 14511471) laboured strenuously for the reform of the Order. He not only strove to extirpate every kind of abuse and to revive the zeal of the friars, but selected
some houses
each province where the entire rigour of the Rule should be observed and the religious life be fashioned on
in
the strictest lines. Thus, without causing further divisions, and without laying undue burdens on those who were
was resume the contem
either unwilling or unable to bear them, provision
made
for those
plative
life.
who were anxious
to
Soreth also incorporated in the Order a
THE CARMELITE ORDER.
IN
7
community of Beguines, and thus became the founder of the Carmelite nuns. After his death
1 t
)
the Reform of
Mantua grew very France where it became
strong and was introduced into as the congregation of Albi.
known
Among
its
chief
promoters were two Scotchmen, William MacGregor and William Wyle. Further Reforms were attempted in the provinces of
Genoa and
Portugal.
Though
in
many
respects differing from each other, all these offshoots of the Carmelite Order agreed in this that they limited as far
as possible the external activity of the friars and Thus the gulf between the life.
accentuated the interior '
'
'
and the contemplative fractions of the Order became wider and wider. We have already mentioned that although the Carmel ites could muster a large number of writers on Mystical theology, they had produced so far no epoch-making author to be compared with, say, the Cistercian Bernard de Clairvaux, the Franciscan Bonaventure, the Dominican Henry Suso, or with Thomas a Kempis. They were destined, in the sixteenth century, to give to the Church active
two Saints who saints
named
'
if it
is
lawful to
compare
saints with
they did not surpass, any of those just equalled, Teresa of : Jesus and John of the Cross. if
off the Moorish yoke, of youthful vigour, mental as enjoyment Here Teresa of Jesus was born in well as physical.
VII. Spain, having just shaken
was
in the full
2 1515 and took her vows in the convent of Avila in!536( ).
Having resumed with redoubled zeal the exercise of mental prayer after a period of lukewarmness occasioned and over again, on the strength of a mis (*) It has been asserted over understood passage of his biographer, that Soreth was poisoned by some discontented friars. The calumny is without the slightest foundation and can easily be disproved. translated by David Lewis. (2) For this date see Life of S. Teresa, London, Thomas Baker, 1904. P. xiii.
8
THE DEVELOPMENT OF MYSTICISM
by serious
illness,
strange effects of
Saint Teresa soon began to experience life. She fell, unfor
her renewed inward
tunately, into the hands of certain amateur directors with
knowledge and no discernment of spirits, who thoroughly frightened her and made her believe, against little
her
own sound judgement, that she was deluded by evil With such a record against her even her con
spirits.
mostly Jesuits and Dominicans, found it hard to convince themselves, Teresa and the busy-bodies of Avila, that on the contrary she was being led by the Spirit of fessors,
God
paths of perfection. She has told the story of her sufferings and of the mercies of God in her admirable Life, as well as in the Way of Perfection, and the in the highest
Interior Castle.
In fact
and many of her
her writings, even her poems deal with this subject. In her
all
letters,
she held firm to some leading principles that so namely long as she did not wilfully swerve from the teaching of the Church, she could not be misled by perplexities
:
So long as she was perfectly frank with her confessors, making known to them all her experiences, God was bound to give them at least the light to guide her. That she was bidden to render strict obedience to the living voice of the Church, her superiors and directors, rather than to what she might think was the voice of God the devil.
Himself, but which, even if it came to her in prayer, might after all be nothing but an illusion or a deception. And finally that in the present life we must walk in Faith,
while clear knowledge is reserved for the next. With these guiding axioms she was able to steer safely between the cliffs and shoals which imperilled her journey. Partly for her own satisfaction, partly for the benefit of others, she subjected the workings of her soul to a most
searching analysis, and as she was not learned, either in divinity or in philosophical matters, she never failed to
IN
THE CARMELITE ORDER.
9
apply to the most renowned theologians for enlighten ment.
VIII. One of the results of her great fervour was the foundation of a small convent where she, together with some kindred souls, might serve God in strict enclosure
and the observance of the ancient Rule of Carmel as approved by Pope Innocent IV.
In other terms, she once throw herself entirely into a life of pure contemplation. The General, on the occasion of a canonical visit, not only approved of what she had done, but gave her leave to found also two convents
more
set aside the active life to
of Reformed friars
;
for S.
Teresa
felt
rightly that so long
as there were no houses of Discalced friars
Discalced
was in the sixteenth century equivalent to Reformed friar no stability, no firm guidance could be expected for the Reformed nuns. At this juncture she first met S. John of the Cross. IX. John de Yepes was born of poor parents at Hontiveros in Old Castille ,on 24th June, 1542 ( 1 ). At the age of twenty-one he entered the Carmelite Order, a ud from friar
the beginning chose for himself the highest line of per fection, discarding mitigations, and keeping the Rule in
After profession he completed his studies at Salamanca and was ordained priest in 1567. But, shrink
its
entirety.
ing from the responsibilities of the priesthood, he resolved to pass over to the Carthusian Order a step open to
almost any Religious, and frequently taken when he was Armed as she was with authority
introduced to S. Teresa.
from the General to establish two houses of reformed friars,
she was most anxious to find someone to
beginning. as S. John
make a
She at once felt that Fray Juan de San Matia, was then called, was the instrument chosen by
(!) See the excellent Life of London, Thomas Baker, 1888.
S.
John
of the Cross,
by David Lewis. c
THE DEVELOPMENT OF MYSTICISM
10
God
Two
such an undertaking.
other friars having declared their willingness to join him, and a house, or rather a hovel, having been offered, the foundation of for
the Discalced Carmelite friars became an accomplished fact within a year of the first meeting of S. Teresa with
She was not long
S. John.
new Order, and found that
in visiting the cradle of the
in poverty, austerity
and fervour
surpassed anything she had ever witnessed. With a view to rendering S. John acquainted with the customs it
and observances of the nuns, S. Teresa took him to Valladolid, where she was founding a convent. X. The Reform of the fi;iars spread rapidly, in fact too much so, to work smoothly. The general chapters had done everything to encourage the reform of existing houses and the foundation of new ones with strict observance, and to facilitate the passage of friars from the unreformed to the reformed convents. On the other hand the Superiors naturally resented the loss, not of the use less and troublesome, but of the most useful and fervent
Moreover, the establishment of new houses 1 a within numerically weak province ( ) was bound to lead to unpleasant rivalries. The Apostolic Nuncio, too, over subjects.
ruled in
General.
several
points the restrictions
made by
the
Thus, a storm was preparing, and it burst over the Reform, threatening to from the face of the earth. The general chapter at the death
of the Nuncio
sweep
it
(1575) decided
more
upon
readily as
fruitful
in
suppression, and this the
the previous
troubles,
Order had weakened
and so
far
Reforms had
also
been
from strengthening the
it.
was at that time at Avila. He some time the position of master of
John of the Cross
S.
had occupied '
(!)
its total
Seeing
seemed
to
me
how to
for
very few friars there were in the province, for they be dying out.' (S. Teresa, Bk. of Foundations, ch. ii. 5.)
THE CARMELITE ORDER.
IN novices,
and
filled
other important
offices.
11
When S.Teresa
became
prioress of the convent of the Incarnation she caused him to be appointed confessor to the nuns. The result of his direction
The
wonderful.
on the numerous community was
sisters
spontaneously relinquished the
which they had been accustomed, and vied with each other in fervour and zeal. Many of them relaxations to
reached a high degree of spirituality. With the exception of a short interruption S. John remained at his post for nearly six years, from the beginning of 1572 to the end of 1577, when he was suddenly taken prisoner by the Calced
Carmelites and hurried off to Toledo, where he was treated All the convents founded in
as one guilty of rebellion.
Spain without the sanction of the General were to be closed.
S. John, as well as the other friars of the
had been bidden to return
to the houses to
Reform, which they
but as he held his post of confessor to the Incarnation on the authority of the Nuncio he paid
originally belonged
;
no heed to the ruling of the provincial, and was therefore considered a rebel. Throughout the painful history of the Reform nearly all the mischief resulted from the existence of two different authorities, at variance with
each other.
XL
S.
John was cast
into prison at
went most cruel treatment
for
Toledo and under
more than
eight months.
During all this time he lived in a narrow, stifling cell, with no window but only a small loophole through which a ray of light entered for a short time of the day. There is an allusion to
it
in the 'Ascent. X 1 )
Reading and writing
but impossible. Instead of this he spent his time in uninterrupted prayer. He also composed here
were of course
some
of his
Canticle.
all
most exquisite
The
verses, notably the Spiritual
explanation of this wonderful piece of (i)
Seebk. II.,ch. xiv.,8.
THE DEVELOPMENT OF MYSTICISM
12
many years later, gives us an insight into the workings of his soul during this trying time. At length he made good his escape in a manner that
poetry, written
can only be termed miraculous. It furnished the theme of the verses forming the argument of both the ' Ascent '
and the
'
Obscure Night.' In a dark night, With anxious love inflamed,
O happy
lot !
Forth unobserved I went,
My
house being
now at
In darkness and
By
rest.
in safety
',
a secret ladder disguised.
O happy lot! In darkness and concealment.
My house The imprisonment
being now at
of S. John
rest, etc.
marked the climax of the
opposition of the Friars of the old Observance against the Discalced Carmelites. Shortly afterwards the latter con stituted themselves as a special province of the Order, and, after the death of S. Teresa and S. John of the Cross, who perhaps would have demurred, they separated themselves entirely from the old stock and became an For our present purpose it only independent Order. remains to add that if S. John's perpetual prayer was to '
and be despised,' he was heard, for the treatment he received at the hands of the provincial of the Discalced Carmelites, Fr. Nicholas Doria, was hardly less severe than what he experienced in prison at Toledo, and had suffer
not even the excuse of a technical fault on his part. exchanged the cross for a heavenly crown on 14th
He De
cember, 1591. XII. S. John of the Cross wrote a number of works, namely, the 'Ascent of Mount Carmel' and the 'Obscure
IN
THE CARMELITE ORDER.
Night of the Soul,' '
Spiritual Canticle,'
Maxims,
Instructions,
Poems.
book It
We
1 (
)
entitled
'
we
Living Flame of Love,' possess a certain number of '
Letters,
and
a
collection
of
are here chiefly concerned with the of Mount Carmel.'
The Ascent
has been recorded
2 (
)
that during his studies he
this is amply borne out was not what one would term John
particularly relished psychology his writings.
by
an explanation of the
;
and of the
Besides these
in 1584.
1578
in
13
S.
;
He
was, however, intimately acquainted with the Sumnia of S. Thomas Aquinas, as almost every page a scholar.
of his works prove.
Holy Scripture he seems to have known by heart, yet he evidently obtained his knowledge more by meditation than in the lecture room. Many of his quotations and applications appear to us far fetched, or at least, allegorical in the extreme. He does not seem
have ever applied himself to the study of the Fathers. twice quotes the Soliloquies of S. Augustine, ( 3 ) once a
to
He
sermon by the same, and another by
S. Gregory. (*)
In
the Prologue to the 'Ascent' he says that he does not trust to knowledge but only to the Scriptures; but we
think that, had he had an extensive acquaintance with the writings of S. Augustine, it would infallibly have
betrayed
itself.
The
fact
that
he shows no trace of
influence of the great mystics of the middle age of S. Victor, S. Bernard, S. Bonaventure, &c. justify the inference that
Hugh would
he had not studied their works.
Poesias. Colleccion formada por el P. Angel (*) San Juan de la Cruz. Besides the well-known poetical Maria de S. Teresa. Burgos, 1904, works of the Saint, this collection contains a number of poems recently discovered. Mention may be made here of the new and elegant trans lation of the Spiritual Canticle, by a Cistercian Oblate (Miss Annie Monteith), Market Weightor., Yorkshire (without date). 2
See Life of
S. John of the Cross, p. 24. Or, to speak more correctly, a compilation of the i3th century attributed to S. Augustine. (*) Which he must have known from the Breviary, where it occurs on (
)
3
(
)
Low
Sunday.
THE DEVELOPMENT OF MYSTICISM
14
XIII. There is, however, one mystical author with whose writings he was thoroughly familiar: S. Teresa. During the two years they both lived at the Incarnation at Avila he was her confessor and director. The letters she wrote during the next few years were unfortunately destroyed at the outbreak of the persecution, but as S.
Teresa returned to Avila (though not to the convent of the Incarnation) in July, 1577, the two Saints had plenty of opportunity to see each other before S. John was im prisoned.
Hence
it
follows that S.
John cannot but have
been
fully conversant with S. Teresa's experiences and her interpretation of them, while she must have been well
We
versed in S. John's teaching.
are, therefore, pre
pared to expect complete identity of doctrine in their But it can also be proved that S. John, several works. when writing the Ascent and the Obscure Night,' had '
'
'
'
read the three principal works of Teresa, her Life,' the Way of Perfection,' and the Interior Castle.' That he '
'
knew them
later
on
is
clear from
a passage
in
the
1
Spiritual Canticle,' ( ) where he explicitly refers to them and expresses the hope that they would soon be published, as, in fact, they were about three years later. '
XIV.
S.
Teresa completed her
'
Life
'
about the middle
of 1565, and though the original manuscript eventually found its way into the archives of the Inquisition, several copies were circulating among her friends, and sometimes among her enemies. She was particularly anxious that her confessors should know her well and wished them to
She can have made no exception with
read her work. S.
John of the Cross. The first version of the
'
Way
of Perfection
'
dates from
1566 and the following year, and this book, too, soon became public property, even more so than the Life.' '
(*)
Spiritual Canticle, stanza XIII.
THE CARMELITE ORDER.
IN
The
'
Interior Castle,'
begun
Toledo
at
15
summer
in the
of
1577 was completed at Avila at the end of November, only four days before S. John was taken prisoner. He may, therefore, not have seen the concluding chapters, but he certainly knew the earlier parts, for he distinctly refers to
work ( 1 ) first combat this
" If the soul shall overcome the devil in the it shall then pass on to the second; and if it
:
shall
be victorious there
third
;
also,
shall then pass
it
and then through the
on to the
seven Mansions, the seven
degrees of love, until the Bridegroom shall bring " cellar of wine " of perfect charity.'
it
to the
XV. There, are, moreover, some unmistakeable allusions Thus, her favorite parable 2 and the Well Water appears twice in the *Ascent.'( ) There is also the comparison with the fruit of the 3 palmito ( ) references to S. Teresa's period of lukewarmto various parts of her writings.
of the
;
4
ness
(
)
;
when God
to her inability to pray
hearing her
5
( )
sometimes experi
to the difficulty she
;
did not intend
enced in making known to her confessors the revelations, 6 visions, and other favours she had received; ( ) to the '
Locution
'
Our Lord
of
' :
Be not
afraid,
it
is
I,'
which
7 so wonderfully consoled her in sore distress ;( ) and to the help she found in the recollection of His word Peace be '
with you.'( 8 ) Again we find a distinct allusion in the 9 'Ascent' to a passage occurring in one of the Relations.( )
need scarcely be said that
It
'
3
'
)
(
n. Interior Castle,' v. Mansion, ch. ii., See Life of S. Teresa,' ch. xi., sqq. xxx., Mansion, ch. ii., 3. iv. Mansion, ch. ii., 3, '
173.
;
i.
Interior Castle,'
5
)
Infra, p. 246. P. 194. Cf.
)
P. 233.
)
6 (
7 (
vi.
Mansion, 8
(
)
9 (
)
'
8.
ii.;
Life,' ch. vii.,
23. 4, 8.
Infra, p. 123.
n.
Cf. 'Life,' ch. xxxix., '
Life," ch. xxiii., 19. 22. Rel. Life,' ch. xxv.,
Cf. ' ch. iii.,
Infra, p. 253, Infra, p. 280.
Mansion, ch.
i.
Cf.
(*) Infra, p. 143. (
cannot be mere
'
See
(!) Infra, p. 109. 2
( ) Infra, p. 123 Interior Castle,'
this
all
8-10.
vii.,
'
22.
Interior Castle,
8.
'Interior Castle,' v. Mansion, ch.
Relation
v.
5.
i.,
10
et
passim.
1
THE DEVELOPMENT OF MYSTICISM
16
coincidence, but
is
a clear proof that S. John knew S.
Teresa's writings.
The tics
question
how far the two great mys To our mind there is no real
be asked
may
agreed with each other.
difference in their teaching,
beyond the
fact that S.
starts with the record of her experiences
Teresa
and proceeds to
analyse them, with the help of the general principles already enumerated while S. John first establishes the ;
principles
own
or that of others, as illustrations.
surprise S.
and uses the personal experience, whether
no one that he
Teresa about the
notably certain
'
is
his
It will, therefore,
not quite so enthusiastic as some of the phenomena,
effects of
Locutions.'
Teresa knew well what she
had gained thereby, while S. John, from the standpoint of the philosopher, passes his verdict on the general aspect of the question.
XVI.
When
S.
John undertook
to write
on Mystical
and directors, he him a book mentioned by S. Teresa probably had before Subida del Monte Sion, the Ascent of Mount Sion^ 1 ) He naturally entitled his 'Ascent of Mount Carmel' as he theology for the benefit of confessors
:
intended to address himself chiefly to the members of his Order. He took for his argument the poem on his
own
escape from prison, to which the escape of the soul from the bonds of the senses and of earthly affections forms the counterpart. But he carried the allegory only as far as the beginning of the second verse, and, after the first
chapter of the second book, dropped it altogether. He first intended to complete his work in four books, but for some reason that has not reached us he not even finished the third book, breaking off in the middle of the treatise on the sources of joy in the Will. His second work, the '
Obscure Night,' J (
'
)
too,
is
left
unfinished, though to
Life of S. Teresa,' ch.
xxiii.,
13.
some
THE CARMELITE ORDER.
IN extent the
two books supplement each
other.
17
The 'Ascent
'
deals with the active purgation of the senses, the intellect
and the
will,
that
is
with the need
for,
and the manner
of,
the complete mortification of these, as far as under the The grace of God it depends on the power of man. '
Obscure Night
same
faculties,
which
steps in
The key
to
'
treats of the passive purgation of the
brought about by Divine intervention where human endeavours fail. the whole treatise will be found in the
seventh chapter of the second book of the 'Ascent.' As has already been stated the whole work is based upon the view S. Thomas Aquinas takes of the essence and operations of the senses and of the faculties of the soul, and upon his P. 46 and again pp. 52-54 give in treatise on the virtues.
a nutshell the teaching of the great leader of scholastic
philosophy and theology. Having fully mastered these important branches of knowledge, S. John had a great
advantage over S. Teresa, who at every step was con fronted with problems the solution of which she had to seek from her friends, especially those of the Dominican Order. The trained mind of S. John ensured also a more
methodical treatment of his subject instead of the frequent
and sometimes tedious interruptions so prominent
in S.
On
the other hand, the absence of the in his element writings deprives S. John of much personal of the charm whereby S. Teresa has become one of the Teresa's style.
most popular writers on
spiritual subjects.
Only once he
discovers his personal feelings, namely with regard to good 1 taste in the art of painting^ )
XVII. Some readers may ask themselves whether
S.
not dealing with subjects that have John lost all practical importance ? True, we now-a-days hear but little of mystical phenomena. The study of these of the Cross
is
(i)
Infra, p. 345
THE DEVELOPMENT OF MYSTICISM
18
matters is, of course, always necessary, but should it not be reserved to specialists ? venture to think that the he establishes with such force and clearness principles
We
may even
who are not engaged in the direc who do not aspire to the highest walks
assist those
tion of souls, or
of Christian perfection. For are there not such things, even at the present time, and now, perhaps, more than ever,
as
spiritualistic
phenomena,
visions,
revelations,
communications, &c., and do not the principles laid down in the 16th century form a sound basis for the discern
ment of spirits, and the distinction between what is good and wholesome, and what is evil and deleterious ? ( 1 ) XVIII. Of far greater importance than to the students of psychical phenomena is S. John of the Cross to those whose earnest endeavour it is to reach the height of per life. Man is created for God, and become like Him. He must be stripped, not only of what is contrary to God, but even of what is not
fection in the present
is
called to
conducive to the attainment of that high destiny.
This
constitutes the essence of contemplation, not visions
No
and
force than S.
down with greater the canons whereby contemplatives John
must regulate
their conduct
revelations.
writer has ever laid
a lasting value, and
it
is
:
his works, therefore,
a real consolation to
have
know
that even in our materialistic age there are numerous Inexorable as he is, souls ready to follow his guidance.
he only carries to the last consequences the firm rule of If any man come after Me let him deny the Master :
2
But, perhaps, they may ask themselves whether the carrying out of S. John's axioms would not seriously interfere with their several positions in life ? himself.
(
)
His principles are clear and unimpeachable, as everyone (*).
in
Infra, p. 182, sqq. 223.
Mr W. R. Inge (Christian Mysticism, p. 223) is hardly consistent passing a harsh judgement on S. John of the Cross 2
(
)
IN
THE CARMELITE ORDER.
19
must acknowledge who takes the trouble of examining them. They flow directly from the most elementary notions.
But are they
practical
?
S.
John himself
felt
the weight of this question, for he puts it himself, but his answer will probably convince but few of his readers^ 1 ) If
must mortify, not alone my unruly passions and my senses, but even all the powers of the intellect, the me I
To will, how shall I fulfil my duties in life ? God will supernaturally rouse my memory at the proper moment is hardly in agreement with the purpose for which it has been given me. To neglect the natural mory, the say that
use and trust in miracles
is
nothing but presumption.
XIX. The
true answer is that Christian perfection pre the fulfilment of all our duties, without which supposes the cardinal virtue of justice is not even conceivable.
This fulfilment of duty must
itself
be perfect, and to be so
requires the co-operation of all our faculties, physical as well as mental, according to the nature of the duties in it
question. S.
Teresa
John of the Cross himself not to mention a splendid example of a Christian who his energy and power at the disposal of his S.
is
placed all Master. The mortification of the faculties in his case consisted probably in this that he did not allow them to go beyond the narrow path of the line of duty. While writing his mystical works, no doubt many a brilliant idea
occurred to him, yet he sacrificed a more spirited style in order to keep strictly within the lines traced for him. Now and then, however, God may have
may have
This, we when speaking of conceive, would meaning the mortification of the memory, and the rest of his remarks must be interpreted in a similar manner. From
brought some happy comparison to his mind. exemplify his
this
it
will
be seen that his teaching, once again, (*) Infra, p. 244,
248-249,
is
most
THE DEVELOPMENT OF MYSTICISM
20
reasonable, for the before him, and to squander
it
man who
little
has a great and
time to complete
it in,
difficult
task
cannot afford
by unnecessary diversions, but goes straight
to the goal, leaving everything else aside.
Even
man
we
so
freely
acknowledge that the contemplative
at a disadvantage when compared a more worldly turn of mind. But this with others of the position in which a true Christian accentuates merely is in
many ways
compared with one who
not hampered by a very sensitive conscience. It only adds a new proof to the old saying that 'the children of this world are wiser finds himself,
in their generation
than the children of
is
light.'
XX. The impulse
given by S. Teresa and S. John of The annals and the Cross has borne abundant fruit. chronicles of the Order, so far as they are published, bear witness to the earnestness with which in almost every
country of Europe, and even in remote parts of the world, the teaching of these great mystics has been carried into practise
by countless souls. For our present purpose it mention a few of the authors who have
will suffice to
systematically treated Mystical theology on the lines laid
down by Teresa and John.
The
ascetical part has never
had a more thoroughgoing exponent than the Ven. John of Jesus-Mary (-J- 1615), while the purely mystical side has been exhaustively treated by the Ven. Jerome-Gratian (+ 1614); the Ven. Thomas of Jesus (+ 1627); Fr. Philip of the Blessed Trinity (+ 1671), whose Summa theologies mysticce (reprinted in three vols. at
1874),
may
be considered as the
Order on these subjects.
We
official
Brussels in
utterance of the
must, however, add the
names of Antony of the Holy Ghost (-J- 1674), Antony of the Annunciation (+ 1714), and Joseph of the Holy Ghost (+ 1739), and that of a lay-brother, Lawrence of the Re surrection
(+
1690).
The Calced
Carmelites, too, have
IN
THE CARMELITE ORDER.
21
produced a number of authors dealing with Mystical the ology, notably Fr. Michael of S. Augustin (-f 1684), and a lay-brother, John of S. Samson (+ 1636). Among those who personally experienced mystical phenomena, S.
Mary-Magdalen de Pazzi (+
S.
Teresa
second only to marvellous was the Ven. Margaret
; scarcely less of the Blessed Sacrament
(+
1607),
1648),
is
whose
beatification
will shortly take place.
XXI. The works of
S.
John of the Cross were first An excellent, if somewhat
published in Spanish in 1619.
antiquated, French translation appeared in 1652 from the pen of Fr. Cyprian of the Nativity, who had also trans lated those of S. Teresa. He enriched his edition by a
Commentary on S. John of the Cross, by Fr. Nicholas of Jesus (+ 1660), and certain notes by Fr. James of Jesus, of Toledo. A recent publication by translation of the
Berrueta Dominguez, El misticismo en la poesia : San Juande la Cruz, 1897, deserves to be noticed in this place. Sr.
The
first,
and, so
far,
only English translation of S.
John was made by the late David Lewis, M.A., at the request of Fr. Faber, and appeared in two volumes in 1864, with an excellent introduction by Cardinal Wise man. In the second edition (Thomas Baker, 1888) this was replaced by the Life of S. John, otherwise the edition remained practically unchanged. The present volume is a reprint of the last-named edition, with a few printer's errors corrected.
FR.
BENEDICT ZIMMERMAN PRIOR, O.C.D.
ST. LUKE'S PRIORY,
WINCANTON, SOMERSET. Feast of the Conversion of S. Paul, 1906.
THE ASCENT OF MOUNT CARMEL
THE
ASCENT OF MOUNT CARMEL ARGUMENT. THE
following stanzas are a
summary
of the doctrine
contained in this book of the Ascent of
Mount Carmel.
They
also describe
of
that
it,
is,
how we
together, because that
may
summit
to the high state of perfection, called here
union of the soul with
upon them.
are to ascend to the
God.
I
which
place
have to say
I
Thus the whole substance
be comprehended at once.
again, and each nature of my work requires.
each stanza
In a dark night, With anxious love inflamed, I
I
went,
house being now at
rest.
In darkness and in safety,
By
the secret ladder, disguised,
O, happy lot! In darkness and concealment.
My
house being now
at rest.
is
founded
my
book
transcribe
separately,
i
My
of
I shall also
line
STANZAS.
O, happy lot Forth unobserved
the stanzas
all
as
the
THE ASCENT OF MOUNT CARMEL.
In that happy night, In secret, seen of none,
Seeing nought myself, Without other light or guide Save tha,* which in my heart was burning.
That
light
guided
me
More surely than the noonday sun To the place where He was waiting for me. Whom I knew well, And where none appeared.
O, guiding night O, night more lovely than the O, night that hast united ;
dawn
;
The lover with His beloved, And changed her into her love
On my
flowery bosom,
Kept whole for Him alone, There He reposed and slept
And
;
Him, and the waving Of the cedars fanned Him. I
As His
caressed
hair floated in the breeze
That blew from the turret, He struck me on the neck
With His gentle hand, And all sensation left me.
I
continued in oblivion
lost,
head was resting on my love; Lost to all things and myself,
My
And, amid the
Threw
all
my
lilies
forgotten,
cares away.
THE ASCENT OF MOUNT CARMEL.
PROLOGUE. THE dark
which the soul passes, on
its
the divine light of the perfect union of the
to
way
night, through
love of
God
requires
for
so its
far
as
it
in
is
explanation
this
greater
life
possible
experience
and
knowledge than I possess. For so great are trials, and so profound the darkness, spiritual as
light of
the
which souls must pass, if perfection, that no human learning
well as corporal, through
they will attain to can explain them, nor experience describe them. He only who has passed through them can know them, but even he cannot explain them. Therefore, while touching but slightly on the subject 01 this dark night, I
neither
trust
both
mislead
may
tures,
under
the
He who
because
I
Nevertheless, ing,
my
to
and
experience nor to knowledge, for
me
but solely to the Holy Scrip
;
teaching
wnich
of
speaks therein
is
I
the
cannot
err,
Holy Ghost.
accept the aid of experience and learn
through ignorance I should err, it is not intention to depart from the sound doctrine of OUT if
I resign myself holy mother the Catholic Church. absolutely to her light, and submit to her decisions,
and moreover men, be they 2.
It is
to the better
they may. not any personal fitness which
in myself that has led
high and so
Who,
I
judgment herein of private
who
me
I
recognise
to undertake this work, so
but solely my trust in our Lord, hope, will enable me to speak on account ol difficult,
the great necessities of
many
souls.
Many
persons
THE ASCENT OF MOUNT CARMEL,
4
begin to walk in the
them
to lead
way
our Lord longing
of virtue
into this dark night that they
onwards into the divine union
but
make no
sometimes because they will not enter upon nor suffer
Him
to lead
them
may
into it;
travel
progress
;
this night,
and sometimes
own state, and wise diractors who may
also because they do not understand their
and are
destitute
of
fit
How
guide them to the summit of the mount.
miser
whom God
has given grace to advance and who, had they taken courage, would have reached perfection remain ungenerous in able
it
to see
is
many
souls, to
God, through want of will or through ignorance, or because they have no one to their
with
dealing
their steps, and to teach them how to go onwards from the beginning. And in the end, when our Lord has compassion on them, and leads them on
direct
in spite of these hindrances, they arrive late, with
much
and less merit, because they have not submitted themselves to His ways, nor suffered Him to plant their feet on the pure and certain road of difficulty,
union. Though it is true that God, Who leads them, can do so without these helps, still, because they do not yield themselves up to Him, they make less pro
gress on the road,
merit
less
whereby
they
do
their
not
guide submit
;
and they their
will,
There
are
instead of abandoning themselves to
the
their
souls who,
care
because
resisting
sufferings
are
increased.
and protection of God, hinder
their indiscreet
children who, in their arms,
behaviour,
when
or
Him
resistance
;
rather like
by
little
mothers would carry them struggle and cry that they may be their
THE ASCENT OF MOUNT CARMEL.
5
These souls make no progress, or if comparable only to the walking of an
allowed to walk.
they do,
is
it
infant child.
men may know, beginners as well as those who have made some progress, how to resign them selves into the hands of God when it is His pleasure to In order that
3.
lead them, I purpose, by His help, to furnish instruction
and counsel, whereby they may understand the matter for themselves, or at least submit to the guidance of God.
Some
and
because they have no perception or experience of these ways, are a hindrance and an evil, rather than a help to such souls confessors
spiritual directors,
;
they are like the builders of Babel
;
who, when
required
to furnish certain materials, furnished others of a very different sort,
because they knew not the language of
those around them, and thus the building was stopped. 1
Come ye
therefore,' saith
God,
'
let
us go
down and there
confound their tongue, that none may hear his neighbour's voice.
And so
our Lord dispersed them.'
*
a hard and miserable thing for souls when they cannot comprehend their own state, nor meet with any 4.
It is
For when God leads any one along the and dryness, such highest road of obscure contemplation an one will think himself lost and in this darkness and
one who can.
;
trouble, distress
and temptation, some
will
be sure to
tell
are him, like the comforters of Job,t that his sufferings the effects of melancholy, or of disordered health, or of
natural temperament, or, for
at
it
may
be, of
some
secret sin
which God has abandoned him. Yea, they will decide once that he is, or that he has been, exceedingly *
Gen.
xi. 7, 8.
t Job.
iv.
THE ASCENT OF MOUNT CARMEL.
6
wicked, seeing that he
say that he
is
is
Some
thus afflicted.
also will
going backwards, because he finds no con
solation or pleasure, as before, in the things of God.
Thus they multiply the sorrows of greatest trial it
is
this
poor
own
the knowledge of his
soul, for his
misery,
when
seems to him clearer than light that he is full of evil sin, because God enables him, as I shall hereafter
and
explain,* to see this in the night of contemplation.
And
when he meets with those who tell him, in accordance with his own impressions, that his troubles arise out of his own sins, his grief and misery are infinitely increased so,
and rendered more
bitter
Such confessors as
5.
all his
sidering
him
than death. these, not satisfied with con
sorrows to flow from past
whole
to retrace his
life,
and
to
sins,
make
compel frequent
general confessions, putting him on the rack anew.
do not understand acts
it is
;
now
thp.t this
They
not the time for such
is
the daj of God's purgation,
when they
ought to leave him alone, comforting him, indeed, and encouraging him to bear his trials patiently until God shall be pleased to deliver him for until then, notwith ;
say or do, there can be no relief. have to treat of this with the help of God here
standing 6.
I
after,
all
they
may
of the behaviour of the soul, and the dealings of
the confessor with tain
whether
it,
of the signs whereby
we may
ascer
be a state of purgation, and if it be, this is the dark night of spirit
this
whether of sense or of
which
I
am
speaking
and whether or not
of melancholy or
it
be the
effect
any other imperfection of body or soul. For there are persons who will think, or their confessors *
Park Night,
bk-
ii.
ch. $.
THE ASCENT OF MOUNT CARMEL.
God
them, that
for
is
7
leading them along the road of the
dark night of spiritual purgation, and
yet, perhaps, all is of but sense or and others imperfection nothing spirit also who think they do not pray when they pray much, and, on the other hand, there are those who think ;
they pray at
much when they do not in reality pray scarcely
all.
7.
There are some
and
is
it
sad to see them
who
and labour, wearying themselves, and yet go back wards, because they make the fruit which is profitable to
toil
consist in that
hindrance
;
which
profits not,
and others who,
great advancement.
but which
in rest
is
rather a
and quietness, make
Others also there are
the very graces and gifts of God, given
who
them
turn
for their
advancement, into embarrassments and stumbling-blocks on the road. 8.
Those who travel on
this
road will meet with
many
occasions of joys and sufferings, hopes and sorrows, some of which are the result of the spirit of perfection, others
endeavour, by God's help, to so that everyone who shall read my book
of imperfection.
speak of
all,
I shall
may, in some degree, see the road he takes, and that which he ought to take, if he wishes to ascend to the
summit of this mount. 9.
As my book
treats
oi'
the dark night in which the
soul journeys on to God, let no one be surprised finds at
it
first,
also
somewhat obscure.
It will
be
if
he
so, certainly,
but as the reader advances he will understand
it
one part of it will throw light on another. If it be read a second time it will become more intelligible, and the doctrine it contains will appear the more certain. better, for
THE ASCENT OF MOUNT CARMEL.
$ But
Hard, let tor
there should be
if still
them ascribe
the matter of
10.
But
it is
it
in
to
any
whom
it
shall
seem
my ignorance and poor style, itself good and very necessary. to
after all I believe that, if I
had written
it
in
perfect manner, many would not appreciate it, because its contents are not those moralities and sooth i
more
ing matters which those spiritual persons run after who draw near to God in pleasant ways, but a solid
desire to
they seek to ad vance to that detachment of spirit which is here described.
and substantial doctrine suited to
all, if
object, however, is not to address myself to to certain persons of our holy order of Mount but all, only Carmel, of the primitive observance friars as well as
My principal
;
nuns, this
who by
mount.
the grace of
It is at their
God
are on the
request
I
pathway of
have undertaken
my
They, indeed, already detached from the things of this life, will the better understand this doctrine oi detach task.
ment
ot spirit.
THE ASCENT OF MOUNT CARMEL.
BOOK
I.
THE NATURE OF THE DARK NIGHT, THE NECESSITY OF PASSING THROUGH IT IN ORDER TO ATTAIN TO THE DIVINE UNION AND SPECIALLY THE DARK NIGHT OF :
SENSE AND DESIRE, WITH THE EVILS WHICH THESE INFLICT ON THE SOUL.
CHAPTER Two
I.
kinds of this night, corresponding with the division of the soul into higher and lower.
STANZA
I.
In a dark night. With anxious love inflamed, O, happy lot!
Forth unobserved I went,
My house
being now at
rest.
stanza describes the happy state of the soul at J.
departure from
perfections to it is
all
things, from the desires
which our sensual nature
not ordered by reason.
is
The meaning
its
and im
subject because
of
it is
this
:
in
order to reach perfection, the soul has to pass, ordinarily,
through two kinds of night, which spiritual writers
call
THE ASCENT
1
[BOOK
purgations, or purifications, of the soul, and which
I.]
have
I
called night, because in the one as well as in the other
the soul travels, as
it
were,
by
night, in darkness.
2. The first night is the night, or purgation, of the sensual part of the soul, treated of in this first stanza, and
in the first part of this
The second night
work.
is
the
night of the spiritual part, of which the second and follow
ing stanza speaks, and which I shall discuss in the second part of my work, so far as it relates to the soul's activity
and
therein,
in the third
and fourth
lates to its passive condition in
The meaning
3.
went
part, so far as
of the stanza then
is,
that the soul
forth, led of God, through love of Him only,
of,
and purgation from,
all
re
it.
that love inflamed, in the dark night, which tion
it
is
and with
the priva
sensual desires in
all
out
ward things of this world all the pleasures of the flesh, and all the satisfactions of the will. This is wrought in this purgation of sense, and for this reason is it said that ;
the soul went forth,
its
being at rest
desires being at rest
all its
the soul asleep to
them
;
house, that
for there is
is
the sensual part,
and
asleep,
and
no going away from till they be morti
the pains and vexations of the desires fied
and put
4.
to sleep.
The happy
lot of the soul, then, lies in this
unob
served departure which no carnal desire or aught else And also in that this departure took to hinder.
was able place
by
night,
which
is
the privation of
wrought by God, a condition which
The happy lot soul. being led of God into blessing results,
is
all
desire
as night to the
of the soul, then, consists in
its
from which so great a but into which it could not have entered this night
[CHAP. of
OF MOUNT CARMEL.
II.]
because no one
itself,
11
own
able in his
is
empty
his heart of all desires, so as to
God.
This
is
strength to
draw near unto
the meaning of the stanza.
ceed to explain each line of
it
and
separately,
now
I
pro
to discuss
the subject of this book.
CHAPTER The '
nature and cause of the dark night.
IN a dark night/
union
is
II.
The journey
of the soul to the divine
The
called night for three reasons.
first
is
derived from the point from which the soul sets out, the privation of the desire of all pleasure in all the things of
by detachment therefrom. This is as night for every desire and sense of man. The second, from the road by which it travels that is faith, for faith is obscure, this world,
;
The
like night, to the understanding.
goal to nite,
which
Who
it
third,
tends, God, incomprehensible
if
we
and
We
in this life is as night to the soul.
pass through these three nights
from the infi
must
are to attain to the
divine union with God. 2.
They
are foreshadowed in
three nights which were to
mand
Holy Scripture by the elapse, according to the com
of the angel, between the betrothal and the
riage of the younger Tobias.
her/ said the angel,
'
'When
mar
thou shalt take
entering into the chamber, for three
days be continent from to burn the liver of the
her.'*
On
the
fish in the fire,
first
night he was
which
is
the heart,
the affections of which are set on the things of this world,
which,
if it
will enter *
on the road that leadeth unto
Tob.
vi.
18.
THE ASCENT
12
|
BOOK
I.]
God, must be burned up, and purified of all created things His love. This purgation drives awav the evil spirit who has dominion over our soul, because of
in the fire of
our attachment to those pleasures which flow froro tem poral and corporeal things. '
'3.
The second
night,' said the angel,
'
thou shalt be
admitted into the society of the holy patriarchs,' the
The
fathers of the faith. night,
which
is
soul having passed the
the privation of all sensible things, enters
immediately into the second night, alone in pure
and by
it
first
alone directed
faith,
for faith is not subject to
:
sense.
'The
4.
third
said the
night,'
angel,
'thou
shalt
obtain a blessing' that is, God, Who, in the second night of faith, communicates Himself so secretly and so
intimately
inasmuch
as
to this
than the others, as this
night the
of
is
This
is
communication
is
the
soul.
when
more
I shall presently explain.
over,
which
communication
effected
another night,
the
God
of
soul
is
in
is
union with the bride, which
immediately ensues.
is
the in
When
accomplishment spirit,
great the
obscure
ordinarily
darkness,
the
wisdom of God,
The angel adds
saying to When the third night is passed, thou shalt Tobias, take the virgin with the fear of our Lord.' This fear also,
*
and the love of God become perfect together, and are then perfect
when
the soul
is
by love transformed
in
God. 5.
speak of these three causes separately, that be the better understood, first reminding the
I shall
they may reader that the three nights are but one divided into
[CHAP.
OF MOUNT CARMEL.
III.]
The
three parts.
first,
which
13
that of sense,
is
may be
commencement of night when material The second, of faith, may
likened to the
objects begin to be invisible.
be compared to mid-night, which is utter darkness. The third resembles the close of night, which is God,
when
dawn
the
of
day
is at
hand.
CHAPTER The
first
cause of this night, the privation of the desire all
THE is
absence
of
For as night
light, and,
whereby the
objects,
in
things.
privation of all pleasure to the desire in
here called night.
the
III.
is
all
nothing
consequently,
things
else but
of visible
faculty of vision remains in dark
ness unemployed, so the mortification of the desires
For when the soul denies
as night to the soul.
is
itself
those pleasures which outward things furnish to the desire,
As
it is
as
it
were
in darkness, without occupation.
nourished by light and fed by visible objects, and ceases to be so fed when the light is withdrawn, so the soul by means of the desire feeds on the faculty of vision
is
those things which, corresponding with it
pleasure
;
but
when
the desire
is
is
powers, give
mortified,
no more pleasure from them, and desire
its
it
derives
thus, so far as the
concerned, the soul abides in darkness, without
occupation. 2.
This
may be
illustrated
faculties of the soul.
When
in
the case of
all
the
the soul denies itself the
all that gratifies the ear, it pleasure arising remains, so far as the faculty of hearing is concerned,
from
THE ASCENT
14
in darkness, without occupation itself in
all
that
is
which
satisfaction derivable
as night,
is
an entire detachment from
3.
God
denies
remains in
who
said of the other senses, for he
of sense, mortifying the desire thereof, in a state
it
it
I.J
relates to the faculty of sight.
it
deny himself all
shall
and when
pleasing to the eye,
darkness, so far as
The same may be
;
[BOOK
and
all
may
this is
from objects be said to be
nothing else but
things.
Philosophers say that the soul is a blank when first infuses it into the body, without knowledge of
any kind whatever, and incapable of receiving know ledge, in the course of nature, in
any other way than
Thus, while in the body, the soul through the senses. is Ihce a man in a dark prison, who has no knowledge of
what passes without beyond what he can learn by look ing through the window of his cell, and who if he did not so look could in no other
way
learn anything at
all.
know anything but through the senses, which are the windows of its cell. If, then, the impressions and communications of Thus, then, the soul cannot naturally
sense be rejected and denied, soul
is
we may
opinion there
is
in.
indeed, that
It is true,
we cannot help
and touching, but
ing, smelling, tasting,
moment, and does not trouble the objects of sense
i?
the
in
are repelled,
hearing, see this is of
soul,
when
any more than
if
no the
we
he who shuts his eyes is as darkness as a blind man who cannot see. This
neither heard nor
much
well say that the
and empty, because according to this no other natural way for light to enter
in darkness
saw
;
for
meaning of the Psalmist when he
'
said,
I
am
MOUNT CARMEL.
OF
[CflAP. IV.]
poor, though
had not
is
it
He
says that he because he certain he was rich
poor and in labours from is
16
my
youth.'*
;
mind upon riches, he was really like a But if he had been really poor, yet not in
set hi?
poor man. spirit, he would not have been truly poor, for his soul would have been rich, full of desires.
detachment the night of the soul, for I am not speaking here of the absence of things for absence is not detachment, if the desire remains - but of I call this
4.
that detachment
which consists
and avoiding pleasure
this that sets the soul free,
it is
;
in suppressing desire,
even though possession may be still retained. It is not the things of this world that occupy or injure the soul, they do not enter within, but rather the wish for, and desire of them which abide within it. This is the night
for
And now
of the sensual part of the soul.
explain
how
the soul
to
is
go
forth from
its
proceed to house in the I
obscure night of sense, in order to be united with God.
CHAPTER The
IV.
necessity of passing truly through the dark night of sense,
which
the mortification of the desire, in order to entei
is
on the road of union with God.
THE
soul
must of necessity
divine union of
is
is this
in the eyes of
involved
we would
God pass through
mortification of the desires,
The reason
if
;
all
the *
Psal.
the dark night of
self-denial in all things.
we bestow on
the love
God mere
therein,
and
attain to the
creatures
darkness, and while we a^e
soul
is
ixxxvii.
16.
incapable
of being
THE ASCENT
16
[BOOK
I.j
enlightened and possessed by the pure and simple light of God, unless we first cast that love away. Light hath no The fellowship with darkness, for as St. John saith, '
shineth in darkness, and the darkness did not
light
comprehend
Two
it.'*
contrary
qualities,
as
the
philosophers say, cannot co-exist in the same subject.
Darkness, which
which
is
for as St.
is
the love of creatures,
and
ship hath light with darkness
?
'f
The
light of the
divine union cannot, therefore, dwell in the soul affections are not cast 2.
The
light,
God, are unlike and contrary to one another, Paul saith to the Corinthians, " What fellow
affection
if
these
away.
and attachment which the soul
for the creature renders the soul its equal
and
fee}*
its like,
and the greater the affection the greater will be the like ness. Love begets a likeness between the lover and the and so the Psalmist, speaking of those heart upon idols, says, Let them that
object of his love,
who set their make them become
'
like unto them,
and
all
that have
Thus, he who loves the creature as that creature itself, and in one sense
confidence in them.'J
becomes even
vile
viler, for
love not only levels, but subjects also the
lover to the object of his love.
He, therefore, who loveth anything beside God renders his soul incapable of the divine union and 3.
transformation in God, for the vileness of the creatu. e
is
removed from the greatness of the Creator than darkness is from light. All things in heaven and earth
further
'I beheld
are nothing in comparison with God. *
S.
John
i.
5.
t 2 Cor.
vi.
14.
t
Ps. cxiii.
8.
the
[CHAT.
OF MOUNT CARMEL.
iv.J
earth.' saith
'
He,
and
lo,
it
17
was void and a thing
of
nothing, and the heavens, and there was no light in them/* The earth, void and nothing,' signifies that the '
earth and all
it
contains are nothing, and the heavens
without light, that all the lights of heaven, in com Thus all parison with God, are perfect darkness. created things, with the affections bestowed upon them,
a hindrance, and
are nothing, because they are
the
privation of our transformation in God, just as darkness is
nothing, and less than nothing, being the absence of
And
light.
as he
who
is
in darkness
comprehends not
the light, so the soul, the affections of which are given to the creature, shall never comprehend God.
purged of these affections we shall not possess
soul
is
God
in this life in the
the
4.
to
life
more
Until our
come
pure transformation of love, nor in
in the beatific vision.
glear I shall enter into
The whole
being of God,
creation,
is
some
To make
this
particulars.
compared with the infinite and so the soul, the affections
nothing of which are set on created things, is nothing, and even less than nothing before God, because love begets equality
bility
likeness,
Such a
beloved.
which
and
;
inferiority to the object
cannot by any possi being of God, because that
soul, therefore,
be united to the is
and even
infinite
not can have no
communion with
that which
is.
All the beauty of the creation, in comparison with the
beauty of God,
'
supreme deformity, for grace is deceitful and is vain,'f and so the soul, the beauty affections of which are set on the beauty of any created infinite
is
thing whatever, shows before C
*
Jer. iv. 23.
God nothing but +
Prov. xxxi. 30.
deformity
THE ASCENT
18
and can never be transformed
[BOOK which
in beauty,
T.]
God,
is
All the
because deformity cannot attain unto beauty.
grace and comeliness of creation, compared with the grace of God,
and that
supreme disgrace and supreme disfavour, therefore, which is captivated by the grace
is
soul,
and comeliness of created things is in the eyes of God in disfavour and disgrace, incapable of the infinite grace and beauty, for that which is ill-favoured from that which is infinitely gracious. 5.
is far
removed
All the goodness of the whole world together, in
comparison with the infinite goodness of God, is wicked ness rather than goodness, for none is good but only '
God,'* and that soul
is,
therefore,
wicked before God,
the affections of which are set on the things of this
world
;
and as wickedness can have no fellowship with
goodness, so that soul cannot be united in perfect union
with God, 6.
who
All the
is
the supreme goodness.
wisdom
of the
world, and
all
human
cunning, compared with the infinite wisdom of God,
is
simple and supreme ignorance, for the wisdom of this world is foolishness with God.' t He, therefore, who *
shall labour to attain to union with the in reliance
ignorant,
on his own wisdom and
and
skill, is
infinitely distant therefrom
:
supremely
for ignorance
is.
ignorant, 'professing themselves to be wise, they fools.'*
like *
of God,
They who consider them gifted with knowledge are in the eyes of God most
knoweth not what wisdom selves
wisdom
They
become
alone attain to the divine wisdom who,
children and ignorant ones, lay aside their S.
Luke
xviii.
19.
t
I
Cor.
iii.
19.
+ Rom.
i.
own
22.
[CHAP.
OF MOUNT CARMEL.
IV.]
19
wisdom, and serve God in love. This is the wisdom to which St. Paul refers, saying, Let no man deceive *
himself;
any man among you seem to be wise in this him become a fool that he may be wise. For
if
world, let
wisdom of
the
this
world
foolishness with
is
God.'*
Ignorance, therefore, rather than knowledge, becomes that soul
which
union with the wisdom ot
strives after
God. All the liberty and power of the world, compared with the power and liberty of the Spirit of God, is but 7.
supreme slavery, wretchedness, and captivity and so he who loves superiority and dignities, and the indulgence ;
who
of his desires, stands before God, not as a son free,
but as a person of
mean
is
condition, the slave of his
passions, because he submits not to the holy teaching,
which
*
saith,
He
that
the greater
is
become as the younger." f attain
to
among
Such an one
let
you,
him
never
will
the true liberty of spirit attainable in the
divine union, because slavery has no fellowship with liberty, liberty dwelleth not in a heart subject to desires,
but in that which
for that heart is in captivity,
the heart of a son.
unto
Abraham
for the
' :
It
was
for this reason that
is free,
Sara said
Cast out this handmaid and her son,
son of the handmaid shall not be heir with
my
son Isaac.' + 8. All the sweetness and all the pleasures which all the things of this world furnish to the will are, in com
parison with the sweetness and pleasure which
supreme pain, torment, and *
I
Cor. Hi
C2
18,
19.
t
S.
bitterness.
Luke
xxii.
26.
is
God,
He, therefore, T Gen. xxi
10.
THE ASCENT
20
who
shall set his heart
[BOOK
I.]
upon them is, in the eyes of God, and bitterness, and can never
worthy of pain, torment,
delights with which the divine union
attain to those
abounds. All the riches and glory of the whole creation com pared with the true riches, which is God, is supreme 9.
poverty and meanness, and he who sets his heart upon them is, in God's sight, supremely poor and mean, and
can never attain to the blessed estate of riches and glory, which is the transformation of the soul in God for that ;
which which
mean and poor
is is
supremely
For
10.
rich
is infinitely
and
distant from that
glorious.
this cause, then, the divine
men namely, because ;
they
wisdom bewails
make themselves loathsome,
mean, wretched, and poor, through their love for that which is beautiful, rich, and noble in the eyes of the world.
'O men,
sons of men.
O
to
little
and
is
to the
ones, understand subtlety,
and ye
you
I cry,
my
voice
unwise mark.
Hear, for I will speak of great things.
With me
are riches and glory, glorious riches and
.
.
.
justice.
stone,
my fruit is better than gold and precious my blossoms than chosen silver. I walk in
For and
way of justice, in the midst of the paths of judgment, that I may enrich them that love me, and may replenish their treasures.' * Here God addresses Himself to those who set their affections on the things of this world He calls them little ones, because they make themselves He bids them little, like the object of their love. the
;
understand subtlety,' and mark,' becau.se He is speak ing of great things, and not of little things, such as they '
'
*
Prov.
viii.
4-6,
18-21.
OF MOUNT CARMEL.
[CHAP. V.]
He
are.
tells
21
them that great riches and glory, objects Him and in Him, and not where
of their love, are with
Glorious riches and they think they shall find them. For though the things of this justice are with wisdom. '
'
world
may seem
to
men
to
be something, yet
take notice, the things of
God
wisdom
and precious
better than gold
is
are better.
let
The
them
fruit ot
and that
stones,
which wisdom produces in the soul is preferable to the chosen silver which they love. This is applicable to every kind of affection to which
we
CHAPTER Continuation of the same subject. necessity
life.
V.
Proofs from Scripture of the
God
drawing near unto
of
are liable in this
through the dark
night of mortified desires.
I
HAVE now explained how
great
created things and God, and
the distance between
is
how
souls
which
set their
from Him, because
affections thereon are equally distant
as I have said* love begets equality and likeness. This was well understood by S. Augustine when, con sidering his own inclination towards the creature, he
God
thus spoke unto fellowship hath
my
' :
Miserable
man
that I am,
perverseness with
what
Thy uprightness Thou art truly good, I wicked Thou art full of com passion, I am hard of heart; Thou art holy, I am miserable Thou art just, I am unjust Thou art light, Thou art life, and I am death Thou art I am darkness medicine, I am sick Thou art sovereign truth, and I
?
;
;
;
;
;
;
utter
This the
vanity. 'f
saint
said of subjection to
created things. t Soliloq.
c.
ii.
Opp. Ed. Ben. *
Ch.
iv.
torn.
vi.
App.
p. 86.
THE ASCENT
22
[BOOK
I.]
any one to think that he can ever attain to the high estate of union with God before he casts away from him the desire of 2. It is, therefore,
supreme ignorance
for
natural things, and of supernatural also, so far as
it
con
cerns self-love, because the distance between them and that which takes place in the state of pure transformation in
God
For Christ our Lord hath
the very greatest.
is
way, Every one of you that he that possesseth, cannot be my '
said, instructing us in this
doth not renounce
This
disciple.'*
He came
all
is
plain, for the doctrine of Christ
into the world to teach,
is
which
contempt of
all
things, that we may thereby have power to receive the reward of the Spirit of God. For he who does not with draw himself from the things of the world, is not qualified to receive the Spirit of 3.
This truth
is
God
in the pure transformation.
foreshadowed
in the
book of Exodus,f
where we read that God did not give the manna to the people of Israel till the corn they had brought from Egypt had failed them, thereby showing us that every thing must be given up, for the bread of angels
given
to,
neither
is
it
meant
for,
pleased with the bread of man. strange meats, and
is
not
that palate which
He who
is
feeds on
delighted therewith, not only dis qualifies himself for the reception of the Holy Ghost, but is
also provokes God to anger exceedingly, as all do who, while they seek spiritual food, are not content with God only, but intermingle therewith carnal and earthly satis factions. is
This appears from the same history, where it Who will give us flesh to eat :'+
said the people cried,
They were not *
S.
Luke
xiv. 33.
<
satisfied
with food so pure, for they
f Ex.
xvi.
4.
J Num.
xi. 4.
OF MOUNT CARMEL.
[CHAP. v.J
demanded the
desired and
23
God was
flesh of beasts.
grievously offended because they would mingle flesh, so
and coarse, with the pure and heavenly bread which, though always the same, had in it the sweetness of vile
'
every taste,'* for, as David saith, the wrath of God in fire from heaven consumed many thousands of them, while '
their
meat was
upon them, and
in their
mouth the wrath
of
God came
He
slew the fat ones amongst them, and brought down the chosen men of Israel.' t God regarded it as an evil wish to desire other food when He was giving them the bread of heaven. 4.
Oh, would that spiritual persons knew
how they
are
losing the good things of the Spirit, abundantly fur nished, because they will not raise trifles,
up
their desires
above
and how they might have the sweetness of all pure food of the Spirit if they would only
things in the
But as they
forego them.
will not, so they shall not
The people
have such sweetness.
of Israel perceived
not the sweetness of every taste in the manna, though it was there, because they would not limit their desires to it
The sweetness and
alone.
not for them, not because for other
they longed any other thing with
it
strength of the
was not
meats beside
God makes
manna was
there, but because it.
He who
loves
Him, because the balance with Him that which is infinitely
he puts into beneath Him.
when
We
know by
light of
experience that the
will,
on a particular object, magnifies it above all others, if it has no pleasure in them, though they may be of greater importance than what it desires. And if it set
should desire two things together, *
Wisd.
xvi. 20.
t
it
does wrong to the
Ps. Ixxvii. 30, 31.
THE ASCENT
24
chief of the two, because
between them.
There
it
is
[BOOK
I.]
establishes an unjust equality
nothing in the whole world to and, therefore, he who loves
be compared with God anything together with Him, wrongs Him. And if this be true, what does he do who loves anything more than ;
God? This truth
5.
is set
before us in the book of Exodus.
When God commanded Moses Sinai, He bade him go up alone
to ;
go up into mount
the children of Israel
were to remain below, and even the cattle were not to feed in sight of the mountain. * Thou shalt stand with
Me
on the top of the mount. Let no man go up with thee, and let not any man be seen throughout all the mount neither let the oxen nor the sheep feed over :
He, therefore, that will go up into the mount of perfection and hold communion with God, it.'*
against
must not only abandon everything, but restrain even his desires, the sheep and the cattle from feeding in sight of the
mount
God, in desire
that
Whom,
must
is,
upon anything which
that
cease.
is,
is
not simply
in the state of perfection, every
This journey or ascent must there
fore be a perpetual struggle with our desires to
them
we
cease,
and the more earnest we are the sooner
But
reach the summit.
can never reach virtue
is
it,
shall
until the desires cease
notwithstanding our
many
we
virtues, for
not perfectly acquired before our souls are
empty, detached, and purified from 6.
make
Of this
truth
we have a
of the patriarch Jacob. *
lively figure in the history
When
Bethel to build an altar for
all desire.
he was on his way to sacrifice unto God, he com-
Ex. xxxiv. 2,
3.
OF MOUNT CARMEL.
[CHAP. V.]
manded
25
his household the observance of three things
the casting
away
'
the changing of their garments. all his
together
:
of strange gods, self-purification, and
Jacob having called
household, said, cast
the strange
away
gods that are among you, and be cleansed and change your garments.'* He, therefore, who will ascend to the
mount of
perfection, to build
unto
God
adoration,
must
offer
mandments
an altar there, whereon to
the sacrifice of pure love, praise, and first
of
all perfectly fulfil
He must
of Jacob.
cast
the three
the strange
away
He must
gods, the earthly affections and attachments. purify himself from the impressions
have made on the
soul, in the
com
which the desires
obscure night of sense,
denying them and doing penance duly for them, and, in the third place, he must change his garments. This God himself will do during the observance of the
commandments; He new, by
will
first
two
change them from old into
infusing into the soul a
new understanding
of
human understanding being set aside, and a new love of God in God, the will being detached from its old desires and human satisfactions, by bringing the soul into a state of new knowledge God
and
in
of
God,
deep
the
all
delight,
other
knowledge and old
imaginings being cast away; and, finally, by causing that which is of the old man to cease which is our natural aptitude, and
natural
aptitude,
the soul, so that the soul
investing us with a
corresponding with all
may become
that
is
divine.
the
super
powers
of
human
in
This
the object gained
is
in the state of union, in which the soul *
new
Gen, xx*v.
3.
the action ot
is
nothing else
THE ASCENT
26
God whereon
but an altar of love 7.
is offered,
This
is
of sacrifice
make
and where
He
[BOOK
I.]
the sacrifice of praise and
dwells alone.
the reason why, under the old law, the altar
was
be hollow within.
to
'
Thou
shalt not
but empty and hollow in the inside.'* It is the will of God that the soul should be empty of all created things, so that it may become a fitting altar of it
solid,
He would
His Majesty. altar,
not endure strange
own should
nor that His
*
fail.
Nadab and Abiu,
the sons of Aaron, taking their censers, put
and incense on which was
riot
it,
on the
fires
fire therein,
offering before the Lord strange
commanded them, and
fire
fire
:
coming out
from the Lord destroyed them, and they died before the Lord.'f Because Nadab and Abiu, sons of Aaron the high
priest, offered
strange
anger slew them before would become a fitting
fire
Thai
it.
God
in his
soul, therefore,
which
on the
altar,
must not be without the
altar,
love of God, nor mingle therewith any other and strange love.
God
will never dwell there
where aught
Thus we read in the when the Philistines took
beside Himself.
Kings, that
first
is
present
book of the
the ark of
God
and brought it into the temple of Dagon, their idol was thrown to the ground, and at last broken to pieces.* 8.
One
desire only doth
God
allow,
and
His
suffer, in
presence, that of perfectly observing His law, and of
We
carrying the cross of Christ. divine writings that
book
of the law, to
manna was the side
do not read
in the
He commanded
anything except the be laid up with the ark where the
Take
and put it in of the ark of the covenant of the Lord your *
preserved.
*
Levit. x.
I
this book,
2,
+i Kings
v.
i
5.
[CHAP.
OF MOUNT CARMEL.
VI.]
God '*
27
and the rod of Aaron, type of the
'Take
cross.
back the rod of Aaron into the tabernacle of the
testi
That soul which has no other aim than the
mony.'! perfect observance of the law of God, and the carrying of the cross of Christ, will be a true ark containing the true
manna, which
is
God.
CHAPTER Two
great evils of the desires
:
VI. negative and positive.
Proofs from Scripture.
To make stood, inflict
it
this matter is
more
and perfectly under
clear,
advisable here to explain
two great
evils
on the
how
These
soul.
the desires
evils are, the
privation of the Spirit of God, and the other, fatigue, torture, darkness, defilement,
and weakness of that soul
which indulges them. My people have done two evils have forsaken the fountain of living water, and Me, they '
:
have digged to themselves cisterns, broken cisterns, that can hold no water.' + These two evils flow from one single act of desire
for
;
it is
clear that the instant
we
set
our affections upon any one created thing, our capacity for union with God is diminished in proportion to the intensity of that act of affection.
For, as I said before,
two contrary qualities cannot co-exist in the same sub the love of God and the love of the creature are ject ;
contrary, the one to the other,
together in the *
same
Deut. xxxi. 26
J Jerem.
ii.
13.
;
heart.
Ex. xvi. 33.
and so cannot dwell
What
connection t Numb. Ch.
iv.
is
xvii. 10.
there
THE ASCENT
28
[BOOK
between the creature and the Creator sensual and the spiritual
The temporal and and
food, pure
spiritual,
Between the
?
The seen and
?
the eternal
I.J
the unseen
?
Between the heavenly
?
and the food of the
flesh,
simply
Between the poverty of Christ and selfish attachments As in natural generation, no new form sensual
r
?
without the corruption of the one
results
previously
former by reason of the so while our souiS are under
for this obstructs the
existing
contrariety between
them
the dominion of the sensual and animal
and heavenly
spirit
spirit,
can never enter within
th"
the pure
em.
This explains those words of our Lord, It is not good to take the bread of children, and to cast it to '
2.
the dogs
Our Lord ing
all
*
' ;
and Give not that which '
in these
is
holy to dogs.' f
words compares those who, renounc
earthly desires, prepare themselves in simplicity
for the graces of the
Holy Ghost, with the children
of
God, and those who satisfy their desires in earthly things, with dogs children are admitted to the Father's :
be nourished by the Spirit, but only the crumbs which fall from it are given to the dogs. All table, that
is,
to
created things are but the crumbs which table of God.
fall
from the
Thus they who go about feeding on the
creature are rightly called dogs
;
the children's bread
is
withheld from such, because they will not rise from the crumbs of the creature to the table of the uncreated
These are always hungry like because crumbs excite the appetite
Spirit of their Father.
dogs, and
justly so,
rather than appease hunger. is
written, *
'They S.
shall suffer
Matt. xv. 26.
These are they of whom it hunger like dogs and shall ;
t
Ib. vii. 6.
OF MOUNT CARMEL.
[CHAP. VT.]
go round about the not
* filled.'
and
city
They who
29
murmur
shall
they be
if
gratify their desires are always
morose and discontented, like hungry persons for is there in common between the hunger which the creature occasions, and the fulness which proceeds from :
what
the Spirit of
God The fulness of God cannot enter into we drive away the hunger of desire, for ?
the soul before
two contrary
such as hunger and fulness,
qualities,
cannot dwell together in the same subject.
how much
from this
is
greater
the
We may see
work of God
purifying the soul from these contrarieties, than
when He
first
created
rebellious desires
it
it
was
For these
out of nothing.
and opposing affections seem to that which is not, cannot
God more than nothing
in
:
resist resist
His Majesty, but not so the love of the creature. Let this suffice for the first great evil which desires inflict on the soul, namely, resistance to the Spirit of God. 3.
Let us
now proceed
to the second,
The operations. darken, defile, and weaken the
fold in its
of
evil, I shall
it is
which
desires fatigue,
Of these
soul.
discuss each separately.
As
is
mani
torment, five
forms
to the
first,
evident that the desires weary the soul, because
they resemble
little
children, restless
and
dissatisfied,
who always begging of their mother, now one now another, are never content. As one given to
thing,
covet-
ousness fatigues himself digging for gold, so the soul wearies itself in the pursuit of those things which the desires demand, and though we may obtain them, yet the end
is
weariness, because
We have recourse
to
broken *
Ps.
we
are never satisfied.
cisterns,
Iviii.
15, 16.
which can hold no
THE ASCENT
30
water to quench our
and
thirst
thirst,
as
his soul is empty.'
is
it
*
[BOOK written,
The
'
I.]
Faint with
which yields to
soul
weary and faint, like one ill of a burning never at rest, and whose thirst increases while the
its desires, is
fever,
book of Job, When he shall be filled, he shall be straitened, he shall burn, and every sorrow shall fall upon him.' f Thus is it with the
fever lasts.
wearied and
soul,
it
by the desires they wound as wind does water, harassing
afflicted
agitate and disturb
so that
'
It is written in the
it,
it,
;
it,
can never repose on anything, or in any
place. 4.
Of such
souls
is it
written,
raging sea which cannot is
like the
subdue his
'The wicked are
The heart
rest.'+
raging sea, and he
is
of the wicked
wicked who does not
That soul which seeks
desires.
them wearies and torments
like the
and
to satisfy
one who, in itself, the pains of hunger, opens his mouth to be filled with is like
the wind, and who, instead of being satisfied therewith,
becomes
still
more hungry,
Of such
drink.
it is
for *
written,
he snuffed up the wind of his
wind
is
not his meat and
In the desire of his heart,
and again warning
love,'
the soul against the increasing dryness towards which
tends
*
bare,
.
Keep thy
that
foot,'
and thy throat from
is
greater dryness.
As
from being thy will from
thy thoughts,
thirst,'
j|
that
the gratification of the desire which the ambitious
is,
the occasion of
is
man
is
wearied in
the day of disappointed expectations, so the soul with desires
and *
$
Is.
it
was
before.
xxix. 8.
Is. Ivii. 20.
Jerem.
ii.
its
make it more empty The desires are, as it is
their fulfilment, for they
and hungry than
it
'
24.
t Job.
xx. 22.
||
Jerem.
ii.
25.
[CHAP.
OF MOUNT CARMEL.
VII.]
commonly
said, like fire
but which,
fuel,
when
which burns when supplied with
the fuel
In truth, the desire
dies.
is
consumed, immediately much worse condition
is
in a
:
quenched when the fuel ceases not with the matter on which the
31
fire is
but the desire
fails, it
fed while
it
raged,
even though that be utterly consumed for instead of ceasing, like fire when the fuel is burnt out, the desire ;
pines
away
in weariness, for
hunger
is
increased, and
food diminished. 5.
A
soul in this condition '
prophet,
He
hungry, and
thus described by the
is
shall turn to the right hand,
shall eat
on the
left
hand, and
and
shall
be
shall not
be
They who mortify not their desires are justly punished with hunger when they turn to the right hand,' that is, when they swerve from the way of God filled.'*
'
;
for they
and
do not deserve the fulness of His sweet '
justly also shall they
not be
filled,'
Spirit,
when they
'
eat
on the left hand,' that is, when they satisfy their desire with created things for then abandoning that which can alone satisfy them they feed on that which is the ;
source of greater hunger.
Thus, then,
is
it
clear that
the desires weary and fatigue the soul.
CHAPTER The
desires torment the soul.
VII. Proofs and illustrations.
THE
second positive evil which the desires inflict certain torment and affliction of soul, so that he
surfers
therefrom
chains, finding no
is
like
one in
*
Is. ix. 20.
*
a
who
bound with The cords of my
torture,
rest until released.
is
THE ASCENT
32 sins,'
that
As
a
man who
briars, so is the soul in the
and tear
pierce, torture,
They surrounded
fire
among
thorns/ f
the
increase
me
fire
|
naked amid thorns and
lies
power of it
I.
'have encom
my desires, saith the Psalmist,
is,
passed me.'*
'
[BOOK
its
desires
painfully, as
it
for they
;
is
written,
and they burned like The desires, which are as thorns, like bees,
of
and
affliction
As
trouble.
the
husbandman, greedy of the harvest, goads the oxen
at
the plough, so concupiscence goads the soul harnessed to its desires,
till it
desire of Dalila to
Samson so that
'
know
the secret of the strength of
him
giving him no time to rest,' his soul fainted away, and was wearied even '
she
;
Such was the
shall obtain its will.
pressed
unto death.'* 2.
The
desire tortures the soul in proportion to
and the
intensity, so that the pain equals the desires,
more numerous the
desires the greater the pain
words which the apostle heard are life.
'
As much
in delicacies, so her.'
As he
is
for the
:
even
in this
and lived
much torment and sorrow give ye tormented who falls into the hands
his enemies, so is the soul carried
This truth
fulfilled
as she hath glorified herself,
away by
its
its
to
of
desires.
foreshadowed in the history of Samson,
is
who was once so strong and free, the judge of Israel. But when he had fallen into the hands of his enemies, they robbed him of his great strength, plucked out his eyes, imprisoned
torturing
and
in a mill,
afflicting
whose enemies, *
him
Ps.
its
own
cxviii.
6l.
t Judg. xvi.
1 6.
him.
and made him '
So
desires, live t Ib.
is
it
and triumph
cxvii.
Apoc.
12.
xviii.
grind,'
with the soul,
7.
:
their
fCHAP. first
OF MOUNT CARMEL.
VII.]
act
is
to
weaken and blind the
imprisoning cords that bind
it,
33
soul,
then to torment
it
in the mill of concupiscence,
it
are
own
its
and the
desires themselves.
God, therefore, compassionating those who with so much toil and cost, go about to satisfy the hunger and 3.
thirst of their desires in created things, thus
speaks to '
them by the mouth of His prophet All you that thirst and desire come to the waters, and you that have no '
:
'
make
haste, buy and eat, come, buy without and milk,' peace spiritual sweetness, money,' of self-will, and 'without price,' without that labour which your desires demand. Why do you spend '
money,'
self-will,
wine and
'
'
'
of self-will
money
*
for that
the Spirit of God, and the
'
which
labour '
Me
desire,
and eat
'and your
We attain
shall
so-\l
to this fatness
satisfactions, for
4.
Come
of your desires
'
is,
for
'
?
be delighted in fatness.'*
when we abandon
all
created
pain and sorrow flow from the creature,
and refreshment from the '
not bread,' that
Hearken diligently you that which is good,' and which you
that which doth not satisfy
unto
is
'
Spirit of God.
to Me,' saith our Lord,
and are burdened, and
'
all
you that labour
I will refresh you.'f
All you
who
are tormented and afflicted, labouring beneath the burden of anxiety and desire, cast
and
I will refresh
you
;
it
aside,
by coming unto Me,
and your souls
shall find that
which your desires rob you, for, as the Psalmist they as a heavy burden are become heavy upon
rest of saith,
'
Me.';
Is.
D
Iv.
I.
2.
f
S.
Matt, xi
28.
t Ps. xxxvii- 5.
THE ASCENT
34
CHAPTER The
THE
VIII.
which the desires
blindness of soul.
I.]
Proofs and illustrations.
desires darken the soul.
third evil
[BOOK
inflict is
darkness and
For as vapours darken the
air,
and
hide the light of the sun, or as a stained mirror cannot
an image, or as muddy water cannot
clearly receive
distinctly reflect his face
stained
by
its
who
looks into
it,
so the soul,
intellectually blind, so that
desires, is
neither the understanding itself nor the sun of natural reason, nor that of the supernatural ir
.arm and enlighten
when he said, was not able to
'
it.
To
My iniquities And
see.'*
lectually blind, the will
wisdom of God, can
this the Psalmist referred
have overtaken me, and
I
thus, while the soul is intel
becomes
torpid, the
memory fails,
and every lawful function is disordered. These faculties depend on the intellect, and it is therefore clear that,
when
the intellect
is
embarrassed, they must
thrown into confusion and disorder. Psalmist,
*
is
'
My soul/
troubled exceedingly,' f that
faculties are in disorder
;
is,
all
be
says the all
my
for, as I have said, the intellect
in this state cannot receive the illumination of the divine
wisdom, just as the obscured air cannot reflect the bright The will cannot embrace God in pure
ness of the sun. love, just
as the stained mirror cannot represent an
object placed before
it.
The memory overclouded by
desires cannot calmly dwell
muddy water cannot into
on the image of God, just as
reflect the face of
him who looks
it. *
Ps. xxxix. 13.
t Ib.
vi.
4.
[CHAP.
The
2.
OF MOUNT CARMEL.
VIII.]
35
and darkens the
desire also blinds
and unreasonable, and reason
desire, as such, is blind
that which ever guides the soul aright in
Hence
desires guide
it,
because
by one who saw not both were blind.
He
'
it is
as
if
whenever the
one who saw were led
the result being the
:
This
is
is
several acts.
what our Lord
same as
referred to
if
when
If the blind lead the blind, both fall into the
said,
pit.'*
its
that the soul becomes blind
is
it
soul, for the
Eyes are of
little
service to the moth,
desire for the beauty of the light leads
the midst of the flame.
He who
it
whose
dazzled into
gives the rein to his
desires may be likened to the fish dazzled by the light which the fishermen throw over the water, that the nets may not be seen in this case, light serves but to increase :
the obscurity.
meaning of the Psalmist when he said, Fire hath fallen upon them, and they have not seen the 3.
*
This
is
the
sun/f for the desire
and dazzling with in the soul
is,
that
is like fire,
its light, it
warming with
and the
its
heat,
effect of the desire
enkindles concupiscence, and dazzles
cannot
The cause
the intellect, so that
it
dazzling obscurity
the interposition of another light
is,
see.
of this
between the object and the eye, whereon the eye rests, so as to see nothing beyond. As the desire comes so close
and within the range of
to the soul,
dazzled, and
satisfied
with the light
its vision,
it
gives,
we
hides from us the clear light of the intellect, which
do not, and never shall shall
*
S.
Matt. xv. 14
it
we
see, until the glare of the desiro
have ceased.
D2
are
and so
t Ps.
Ivii.
9.
THE ASCENT
36
[BOOK
I.]
This renders so deplorable their ignorance who burden themselves with indiscreet penances, and other 4.
imprudent methods of devotion voluntary certainly on which they rely, thinking such alone, without morti fying their desires in other matters, to be sufficient to lead them on to the union of the divine wisdom. this
can never be,
If these persons
if
But
the desires be not diligently mortified.
bestowed but half their labour on
this,
they would make greater progress in a month than they can now make in many years, if they persevere in their present ways.
As
it is
necessary to
till
the earth that
it
bring forth fruit for otherwise nothing will grow therein but weeds so also is it necessary to mortify our desires, if we are to make progress towards perfection.
may
Without
mortification, I say
it
progress towards perfection, nor in
we
make no the knowledge of God
boldly,
shall
and of ourselves, notwithstanding all our efforts, any more than the seed will grow which is thrown away on unculti vated ground. Neither can the darkness and ignorance of our souls be removed, if the desires are not quenched :
for they are like a
mote or cataract
obstructing the vision, until 5.
souls
The
it
in the natural eye,
be taken away.
Psalmist, considering the blindness of those
which are under the power of
their desires, the
impossibility of their clearly beholding the truth, and
the greatness of God's anger with them, said, 'Before
your thorns could know the briar, He swalloweth them up, as alive, in His wrath.'* Before your thorns, your
harden and grow into a thicket, shutting out the sight of God, as the thread of life is frequently broken in
desires,
*
Ps.
Ivii.
io.
[CHAP.
OF MOUNT CARMEL.
VIII.]
the midst thereof, so will
Those persons
anger.
God swallow them up
whom
in
hinder the knowledge of God,
His wrath, either
in the
37
next
in
His
their desires live,
and
God
life,
will
swallow up in
in the purifying pains
of purgatory, or in this, in afflictions and sufferings, sent to detach
them from
their desires, or in the mortification
God doeth
of those very desires voluntarily undergone. this to take self
and
away
the false light of desire between
which dazzles us and hinders us from
us,
knowing Him and
that, the intellect
;
Oh
that
becoming
clear,
be repaired.
the ravage of desire 6.
Him
may men knew how
great a blessing, that of
the divine light, this their blindness, the result of their desires, robs
them
and how great the
evils
they daily because they do not mortify them. are not to rely on a clear intellect, or on the gifts received from God, and then imagine that any affections or desires we of,
We
fall into,
may
indulge in will not blind us, nor cause us to
worse
into a
state, little
thought that a
man
by
little.
Who
fall
would have
of perfect wisdom, filled with the
Solomon was, could have fallen away in his old age into such blindness and the torpor of the will, as to build altars to so many idols and worship gifts of God, as
them
His
?
affection for his wives,
and the
in controlling his desires
heart,
he
were alone
tells
sufficient to
us himself, saying,
I refused
them
not,
and
I
'
and
his negligence
satisfactions of his
reduce him to
this.
Whatsoever my eyes withheld not
my
Such was the
So
desired,
heart from
effect upon enjoying every pleasure.'* Solomon of unbridled desires, and their gratification. * Eccles.
ii.
i(X
THE ASCENT
38
he was cautiou
[BOOK
I.]
they soon blinded his understanding, and at last put out the light of wisdom within him, so that in his old age he forsook
though at
first
And
God.
disaster in one,
who knew
good and
what
evil,
are so ignorant
is
we
as
it
shall they not produce in us
We
?
were
evil,
and
natural to us. are
desires
who
are like the people of Ninive, of
'They know not how * right hand and their left,'
take good for
when our
so well the difference between
said,
between their step,
;
unmortified desires could produce such a
if
whom God
.
to distinguish since, at every
good and this What, then, must it be evil for
added
;
our natural
to
blind
which the prophet bewailed, speaking of who love to follow after their desires We have
ness, but that
*
tlrose
:
gi oped for the wall,
as
if
we had no
darkness.'f
and
eyes,
Such
is
like the blind,
we have groped
we have stumbled at noon he who is blinded by his
for in the presence of the truth
and
cannot see them any more than
if
as
if
in
desires,
his real interests he
he had been utterly
blind.
CHAPTER The
THE
IX. Proofs from Scripture
desires pollute the soul.
fourth evil which the desires inflict on the soul
that they pollute toucheth. pitch
toucheth pitch
and
shall
who
defile
it,
as
it is
be defiled with satisfies
'
written, it.'
+
He
is
that
He, then,
the desires of the will in
any created thing. Observe here that the wise man compareth the creature with pitch for there is a greater :
*
Ion.
iv.
ii.
t
Is. lix.
10.
t Ecclc* *'.
I.
OF MOUNT CARMEL.
[CHAP. IX.]
39
distance between the excellence of the soul and the
noblest creature than there
diamond or
fine
piece of gold,
becomes
foul
if
is
placed, heated, in contact with pitch
and stained
the soul inflamed
between the glittering As a diamond or a pitch.
gold and
in proportion to the heat, so
the desire
by
it
may
entertain for the
draws corruption therefrom and defilement. there is a greater difference between the soul and
creature,
And all
other created corporeal things than there
the most pellucid water and the foulest mud. as such water mingled with soul
whose
affections are set
polluted; for then
it
mud becomes
is
between So, then,
the
foul, so
on created things becomes
resembles them.
As
soot defiles
the most beautiful and perfect face, so the unruly desires of the soul,
which
is
if
in, defile
indulged
in itself the
and pollute that
soul,
most beautiful and perfect image of
God.
The prophet Jeremias, bewailing the ravages of corruption produced by these unruly desires, first of all 2.
describes the beauty of the soul
and then
its
defile
'Her Nazarites were whiter than snow, purer than milk, more ruddy than the old ivory, fairer than ment:
the sapphire
;
their face is
and they are not known
now made
blacker than coals,
in the streets.' *
The
hair of the
Xazarites signify the thoughts and affections of the soul,
which, ordered according to the law of God, that referred all to
is
Him, are 'whiter than snow, purer than
more ruddy than the old ivory, The whole physical creation sapphire.' milk,
and magnificence
is
signified *
Lara.
by
iv. 7, 8.
fairer
than the
in all its
beauty
these four things, and
THE ASCENT
40
higher than that
the soul of
all is
[BOOK
man and
its
operations
the Nazarites with their long hair
is,
I.]
which,
when
commandments of God, when occupied with created things, is now made
ordered, not according to the
that
is,
All this and far greater ruin befalls
blacker than coals.
the soul's beauty from the indulgence of unruly desires. 3.
if
So, then,
my
object were to describe the foul
and
corrupt condition to which the desires reduce the soul,
should not be able to find anything so
full
of cobwebs
and worms, not even corruption itself, wherewith For though the disordered soul in compare it. natural substance be as perfect as
I
God has made
it,
to its its
is foul, filthy, and dark, overladen and even more. Even one unruly
reasonable substance
with
these evils
all
desire
as I
mortal
sin, sullies
hereafter
shall
explain*
and deforms the
soul,
though not a and indisposes
be cast away. What, then, must be the corruption of that soul which is wholly disordered, which has abandoned itself to the it
for the perfect
union with God, until
and how
it
removed from the purity of God No language can describe, no understanding can comprehend, the diverse impurities which diverse
sway
of
its
desires,
far
?
desires produce in the soul. 4. If,
so that
indeed,
any description of
men might understand it,
wonder and
it
this could
be given,
would be a matter
for
each desire, according to its nature and intensity, deposits the filth and sediment of corruption and uncleanness in the soul, everyone in its for great pity
:
for
own way.
For as the soul of the
perfection,
which
is
just
man,
in
one single
the justice thereof, possesses in*
Ch.
xi.
OF MOUNT CARMEL.
[CHAP. IX.]
41
and many virtues of exceeding beauty, everyone of them lovely, different from each other according to the multitude and variety of the acts numerable most rich
God
of the love ot
gifts,
;
so the disordered soul in the
same
way, according to the multitude of the desires, the object of which are created things, contracts a miserable diver
and impurity, with which these
sity of vileness
pollute
desires
it.
These diverse pollutions are described by the pro phet Ezechiel, when God showed him the interior of the temple with its walls painted round about with the like 5.
nesses of creeping things, and '
clean beasts
I
:
went in/
all
abominable and un
saith the prophet,
'
and saw,
and behold every form of creeping things, and of living creatures, the abomination and all the idols of the house of Israel were painted on the wall round about/*
seest,
O
had seen
God
When
'
Surely thou son ot man, what the ancients of the house of
the prophet
this,
said to him,
Israel do in the dark, everyone in private in his chamber.
Turn thee again thou shalt see greater abominations.' The prophet turned, and 'behold women sat there ;
mourning
for Adonis.'
'
Turn thee again/ said God
to
shalt see greater abominations ' the then than prophet saw at the door of the temple of the Lord, between the porch and the altar, five-and-twenty men having their backs to the temple of
the prophet, these.'
'
and thou
And
the Lord.'f 6.
The various creeping things and unclean
beasts
painted on the walls of the temple within are the thoughts and conceptions of the intellect derived from the vile *
Kzech.
viii.
10.
f Ezech.
viii.
14, 16.
THE ASCENT
42 things of earth and
[BOOK
of other created things, which,
because contrary to those that are eternal,
temple of the soul
;
and the soul by means
barrasses the understanding, which
The women
'
second court.
in the
I.]
is
its
Mourning
defile
thereof, first
for
the
em
court.
Adonis
are the desires of the will, the second faculty of the soul
these weep, as
the will
is
it
were,
bent, that
is,
;
covet that on which
the unclean things painted on
The men
the understanding. fancies
when they
'
in the third court are the
and imaginations resulting from created objects
which the third faculty of the soul, the memory, preserves and dwells on. These had their backs to the temple of the Lord
:
for
when
the faculties of the soul have been
completely occupied with any object of earth, the soul itself may be said to have turned its back upon God's temple, which
is
right reason,
thing that is in opposition to 7.
Let this
suffice for the
into the foul disorder
For were divine
and which
which
varieties occasion
;
present to give us some insight
which desires engender these
in the soul.
hindrance to the
imperfections
and
of that of venial sin, which
greater than that of imperfections, and of
and also of mortal
no
God.
I to treat separately of the
union
tolerates
which
its
is
their
much
varieties
;
sin, complete defilement, and of its various forms, I should never come to an end. What
I
say
and
it
is
is
to the purpose it
be but the
desire, though darkens the soul, and hinders
its
is,
that every single
slightest imperfection,
perfect union with God.
OF MOUNT CARMEL.
[CHAP. X.]
CHAPTER The
desires
make
43
X.
the soul lukewarm, and enfeeble virtue.
Proofs and illustrations.
THE
fifth evil inflicted
warmness and
on the soul by
feebleness, so that
it
its
desire
is
has no strength to
As
follow after virtue nor to persevere therein.
strength of desire
diminished
is
luke-
when
applied to
the
many
objects, instead of being concentrated upon one, and the
more numerous the
objects embraced, the less
is
the
energy with which each is sought, so philosophers say, is it with virtue, which is more vigorous when intent on
one object than when therefore, clear that
if
wasted upon more. It is, the desire of the will be directed to
must be very weak in the pur The soul whose will is divided among trifles,
other objects than virtue suit thereof. is
like
it
water which never
below, and
is
it
is
rises,
because
it
Thus
it
therefore profitless.
sin
was
that the
Ruben his son to water poured because he had given way to his desires in a certain Thou art poured out as water, grow thou not '* '
patriarch Jacob compared out,'
has an outlet
*
:
;
is, because thou art poured out as water in thy desires thou shalt not grow in virtue. As boiling water
that
left
uncovered quickly loses
its
heat,
and as aromatic
spices exposed to the air gradually lose their fragrance
and the strength of
their perfume, so the soul not re
collected in the love of
God
alone loses the heat and
This truth was well understood by the Psalmist when he said, 'I will keep my strength to
vigour of virtue.
Thee,'t that affections
is,
I will concentrate the strength of
en Thee alone. *
Gen.
xlix. 4.
t
Ps.
Iviii.
IO,
my
THE ASCENT
44 2.
The
I.]
desires enfeeble the soul, for they are like the
twigs and suckers which grow on a tree, sapping
little
its
[BOOK
strength so that
it
shall not '
souls our Saviour says
:
and that give suck
child,
the desires, which,
if
Woe
not cut
Of
fruitful.
suclv
unto them that are with
in those days/ * off,
the strength of the soul, and
suckers on a tree.
be so
This signifies
will continually lessen
grow
Our Lord,
to
be
its ruin, like
therefore,
warns
the us,
'Let your loins be girt.'f The loins are the they are also like leeches sucking the blood from the veins, for so the wise man calls them, saying, saying,
desires
'
;
The horse
leech hath two daughters,' the desires,
'
that
say, bring, bring.' 3. It
is,
therefore, evident that the desires bring
at all to the soul, but rather deprive
of what
no
has, good and if we do not mortify them, they will not rest until they have done what the young vipers are said to do to their
mother
these, as they
:
grow
own
life
at the cost of hers.
desires
grow and devour the
within
it.
They
man
her, preserving
Thus the unmortified
soul, killing the life of
God
alone live in that soul, because that
soul has not destroyed
the wise
kill
it
womb, devour
in the
the entrails of their mother, and their
it
them
This
first.
pray: 'Take from
me
it is
that
made
the greediness ot
the belly.' 4.
But even
calamity,
it
is
if
the desires do not issue in this great
lamentable to see
how how
they torture the
hateful to itself poor soul in which they dwell they render it, how profitless to its neighbours, how dull *
S. Matt. xxiv. 19.
J Prov. xxx.
15.
t
S.
Luke
xii.
35.
Eccles. xxiii. 6.
OF MOUNT CARMEL.
[CHAP. XI.]
and
slothful in the things of
45
There are no corrupt
God.
humours which can so bow down a sick man, enfeeble him in his gait, and make him loathe his proper food, as the desire of the creature
bows down the
arid indisposes it for the practice
general, the reason clination for virtue
desires
why many is,
soul in sadness,
f virtue.
souls have
And,
no love or
that they entertain affections
in in
and
which are not innocent nor directed towards our
Lord God
CHAPTER The
XI.
necessity of freedom from all desires,
however
slight, for
the
divine union.
IT seems reasonable here for the reader to ask, whether
be necessary to mortify completely every desire, small and great, before perfection can be reached, or whether it
it
will
be enough
looking others
because
it is
have mortified some of them, over least those which seem of less moment
to
at
a matter most
difficult to attain to
such
pureness and detachment, as to have no affection for
anything remaining in the 2.
To this
will.
I reply: in the first place, it is true that all the
desires are not equally hurtful, neither
the soul in the
same degree.
I
am
do they
all
perplex
speaking of those
which are voluntary for the natural desires, when we do not consent to them, and when they do not pass beyond the first movements, do but slightly or not at all :
stand in the
of union.
ments
those in
I
way mean all
By
natural and
which the rational
first
move
will
had no
THE ASCENT
[BOOK
sKare, either before or after they arose
mortify these completely
is,
in this
hindrance which these create
is
may
;
they
soul in
For
may
state,
free
and yet the from them.
sometimes happen that the soul enjoys the
will
it
not be wholly morti
may be most
part
The
not such as to prevent
remain in their natural
its spiritual
banish and
impossible.
life,
the divine union, though they fied
for to
:
I.]
profound union of quiet in the will, while these remain in the sensual portion of man's nature, but having no
communication with the
occupied in
spiritual portion
prayer.
But all the other voluntary desires, whether of mortal
3.
which are the most grievous, or of venial sins, which are less so, or imperfections only, which are still sins,
less so,
must be banished away, and the soul which to perfect union must be delivered from
would attain
them this
:
all,
however
slight they
may
The reason
be.
is
the state of divine union consists in the total
transformation of the will into the will of God, in such a
way that every movement of the will shall be always the movement of the will of God only. This is the reason why, in this state, two wills are said to be one my will and God's will so that the will of God is also that of the soul.
But
if
the soul then cleaves to any imperfection,
contrary to the will of
God
soul wills that which fore, that, if
the soul
God, His will
is
to
wills not.
be united
God, every desire of the will away, however slight
it
;
It is clear, there
in love
must
may be
not done, for the
is
first
that
and will with
of
is,
all
we must not
and knowingly assent with the will imperfection, and we must have such power over deliberately
be ca st
to it,
any and
OF MOUNT CARMEL.
{CHAP. XI.]
47
such liberty, as to reject every such desire the moment we are aware of it. I say knowingly, for without de
and a
liberation
or because
what we are doing,
not wholly in our power,
to imperfections
way
give
it is
clear perception of
and venial
we may
sins,
and
natural desires of which I have just spoken. sins as these, not so entirely voluntary, that
'A
just
man
shall
fall
seven
It is of such it is
and
times,
easily
to those
written
:
shall rise
again. 4.
But as
desires,
how
slight soever their objects
of them, not overcome, I
am
and perfect deliberate may be, any one
to those voluntary
is sufficient
to prevent this union.
speaking of the unmortified habit thereof, because have not so much power, for
certain acts occasionally
the habit of
them
is
not settled;
still
we must
get rid
of them, for they, too, proceed from habitual imper fection.
Some
habits of voluntary imperfections, so far
as they are never perfectly overcome, hinder not only the
divine union but our progress towards perfection.
These habitual imperfections are, for instance, much talking, certain attachments, which we never resolve to 5.
break through such as to individuals, to a book or a cell, to a particular food, to certain society, the satisfac tion of one's taste, science, news, and such things.
Everyone of these imperfections, if the soul is attached and habituated to them, results in serious injuries to our growth and progress in goodness. daily into
many
Yea, even
if
we
fall
other imperfections greater than these,
provided they are not the result of the habitual indul
gence of any
evil inclination, *
we should
Piov. xxiv.
1
6.
not be so
much
THE ASCENT
48
[BOOK
I
]
hindered in our spiritual course as we are by this selfish attachment of the soul to particular objects for while ;
the soul entertains
it, it is
useless to
hope that
we can
ever attain to perfection, even though the object of our
attachment be but of the slightest importance possible. 6.
Does
it
make any difference whether a bird be held by
a slender thread or
and cannot is
fly till
rope, while the bird
the cord that holds
true that a slender thread
notwithstanding,
This it
by a
is
if it is
is
more
it is
is
bound
broken
easily broken,
?
It
still,
not broken the bird cannot
fly.
the state of a soul with particular attachments
:
never can attain to the liberty of the divine union, it may possess. Desires and attach
whatever virtues
ments ship
affect the soul as the
that
;
vessel 7.
it
is
but a
little fish,
remora yet
is
when
said to affect a it
clings to the
effectually hinders its progress.
How
freighted,
sad
it is
full
of
and
to see certain souls, like vessels richly
good works, of
spiritual
exercises,
God, which, because they have not the courage to break with certain tastes, attachments, or affections these are all one never reach the haven of virtues
gifts of
perfect union.
And
vigorous flight to
yet
it
would cost them but a single
break the thread of their attachment
or to shake off the remora of desire.
It is
a matter of
deep regret, when God has given them strength to burst other and stronger bonds those of vanity and sins
merely because they will not detach themselves from trifles, which God has left for them to break away from for love of
thread
Him, and which are no more than a
that they should for this
neglect
single
their
own
advancement and the attainment of so great a blessing.
OF MOUNT CARMEL.
[CHAP. XI.]
And what
is
still
49
more deplorable, because of such
attachments, not only do they not advance, but, so far as perfection
is
fall
concerned, they
back, losing in
some
measure what they had already gained with so much For it is well known that on the spiritual road
labour.
not to go on overcoming self not to increase our gain
This
8. *
He
is
is
to
is
go backwards, and
to lose.
what our Lord would teach us
me
that gathereth not with
will neglect to repair
the vessel that
cracked, will at last lose
all
when He
scattereth.' *
the liquor
says,
He who
but slightly may hold for
is it
;
words of the preacher he that contemneth small ' things shall fall by little and little f and of one spark cometh a great fire.' + Thus one imperfection is enough '
in the
'
:
to beget another,
and
this other, others again.
We
shall
hardly ever see a soul, negligent in overcoming a single desire, which has not also many other desires arising out of the weakness and imperfection from which the
first
proceeds. There have been many persons who, by the grace of God, had made great progress in detachment
and freedom, and yet because they gave way, under the pretence of some good as of society and friendship to petty attachments, have thereby lost the spirit and sweetness of God, holy solitude, and cheerfulness, and
have injured the integrity of their spiritual exercises, so as to be unable to stop before all was gone. All this has
them because they did not root out the principle of pleasure and of the sensual desires, keeping them befallen
selves in solitude for God.
We
9. *
S.
B
must ever walk on
Matt.
xii.
30.
this
t Eccles. xix.
road so as to reach the I.
%
Ibid.
xi.
34.
THE ASCENT
50
end
;
that
and not
[BOOK
I.]
in the constant repression of our desires,
is,
in their indulgence
repress them we
:
and
if
we do
not perfectly
As
shall never perfectly reach the end.
wood can never be transformed
into fire
if
but one
degree of heat necessary for that end be wanting, so the soul that has but one imperfection can never be transformed
perfectly
explain
when speaking
has but one will rassed,
in
is
it
and
;
not
God,
as
shall
I
of the night of faith.*
if this
will
hereafter
The
soul
be occupied or embar
free, perfect, solitary,
and pure, as
it
ought to be for this divine transformation. This truth is foreshadowed in the book of Judges, where we read that
an angel of the Lord came to the children of Israel and told them that, because they had not destroyed the in habitants of the land, but had
would be
of them, these, therefore,
and an occasion
their enemies,
destruction
' :
from before your face, gods may be your
He He He
God
is
to
a league with some
among them
left
them of their
fall
as
and
would not destroy them that you may have enemies, and
Wherefore
their
10.
made
I
ruin.' f
whom Egypt of this world, for whom
just in thus dealing with those souls
has led forth out of the
has slain the giants of their sins, and whose enemies has destroyed, which are the occasions of sin which
they meet with in the world, and all this for the sole purpose of their entrance into the promised land of the
He
pivine union.
them, when He
is just,
sees
I say, in
them form
thus dealing with
friendships,
and become
confederate with the heathen, which are their imper fections
;
when they do *
Bk.
ii.
4.
not mortify themselves wholly, t Judges
ii.
3.
OF MOUNT CARMEL.
[CHAP. XII.]
51
but are negligent and slothful in their lives
for this,
:
He becomes
angry with them, and suffers them to fall through their desires from bad to worse. 11. This truth is also shadowed forth in the command ot then,
God
to Josue
when
the children of Israel were about to
The city of Jericho was was within, man and
enter into the land of promise. to
be utterly destroyed and
woman, young and
old,
that
all
together with the cattle
and
;
the people were not to take, nor even to touch any of the spoil thereof.*
will enter into the
He, therefore, that
divine union must put to death
all
that lives in his soul,
whether small or great, many or few he must abstain from all desire thereof, and be completely detached ;
therefrom, as
if
12. St. Paul, '
thing it
:
neither existed for the other.
writing to the Corinthians, says the same
This therefore
I say, brethren, the
remaineth, that they also
time
is
short
who have wives be
as
:
if
they had none, and they that weep, as though they wept not,
and they that
rejoice as if they rejoiced not,
and
they that buy as though they possessed not, and they that use this world as if they used it not.' f The apostle teaches here that
world
if
we must be detached
we would walk
so as to attain unto God.
CHAPTER The I
XII.
nature of those desires which suffice to injure the soul.
MIGHT have spoken
sense,
in spirit from the
at greater length of the night oi
much may be
as *
Josut
vi.
1
8,
21.
said of the evil which the t
1
Cor.
vii.
29-31
THE ASCENT
52
desires occasion, not only in the
many
others as well
because
it is
now
;
but this
clear
is
[BOOK
way
night in 2.
described, but in
enough
for
my
the mortification of
why
and how necessary it is order to draw near unto God.
called night,
I.]
purpose,
them
is
to enter into this
One thing only remains for discussion before I speak way by which this night is entered upon, and so
of the
namely, a doubt which might be suggested to the reader by the matter in hand. It might be asked, in the first place, whether any desire be enough conclude this book
produce in the soul these positive and negative evils of which I have spoken, and in the second place, whether to
any
however
desire,
to
all
and of whatever kind, be
slight,
these five evils together, or whether
enough produce each desire produces a distinct evil, as one desire weari ness, another pain, and another darkness. 3.
To this I reply as follows
speaking of the negative
evil,
:
In the
first
place, if we are
which consists
in the soul's
being deprived of God, it is only those voluntary desires which are the matter of mortal sin that can, and do, result in this
and
in the
And
in the
:
for these rob the soul in this life of grace,
next of glory, which
is
the fruition of God.
second place, that all desires, which are the matter of mortal sin, and those voluntary desires, which are matter of venial sin, and those which are imperfec tions, are,
everyone of them, enough to
the positive evils.
These
evils,
inflict
on the soul
in
one sense
though
negative, are here called positive, because they corres
a turning towards the creature, as the negative evils correspond to a turning away from God.
pond
to
OF MOUNT CARMEL.
[CHAP. XII.] 4.
There
53
however, this difference those desires which :
is,
are matter of mortal sin produce complete blindness,
and weakness. But those other desires,
pain, impureness,
matter of venial
sin,
or
known
imperfection, do not pro
duce these evils in this perfect and supreme degree, see ing that they do not cast the soul out of the state ot grace for the loss of grace is concurrent with the dominion of these evils over the soul, because their life consists :
in the death of grace.
Still
they occasion -somewhat ot
these evils, though but remissly, proportional to that
weakness and remissness which they generate in the soul so that the particular desire which most weakens ;
the soul ness.
most
is
But
generates there are
it is
to
be remarked
blindness and impure-
that,
these evils, which
all
some which
ticular evils, is
fruitful in pain,
and other
chiefly
and
we
though every desire here call positive,
directly produce par
evils incidentally.
For though
it
true that one sensual desire produces all these evils,
yet
its
and proper fruit is the defilement of soul and Though one avaricious desire also produces all
chief
body.
these evils, yet
Though one
its
principal and direct result
is
trouble.
vainglorious desire, precisely like the rest,
produces all these evils, yet its chief and immediate effect is darkness and blindness. And, though one gluttonous desire issues in the result is
weakness
same
evils,
yet
still its
primary direct
in those things that pertain to virtue.
The same may be said of all other desires. 5. The reason why any act of voluntary desire produces all
these evils in the soul together,
is
that contrariety
which subsists directly between it and those acts of virtue which result in opposite effects. As an act of virtue pro-
THE ASCENT
54
[BOOK
I.]
duces and generates in the soul sweetness, peace, conso lation,
pureness, and fortitude together,
light,
so an
unruly desire begets pain, fatigue, weariness, blindness, All virtues increase by the practice of
and weakness. each
so also vices thrive and grow,
;
and
their effects in
same way. Though all these evils are then when the desire is gratified, because the
the soul in the
not visible
satisfaction thereof furnishes at the time for them, yet afterwards the evil results visible.
For the
when
desire,
no opportunity become clearly
it is fulfilled, is
sweet,
and
appears good, but afterwards the effects thereof are found to
be
bitter,
which
is
the experience of everyone
suffered himself to be led
who has
away thereby. I am not ignor some so blind and so insen
ant, however, that there are
they do not walk in the ways of God, and therefore see not that which hinders their
sible as not to feel this
:
drawing near unto Him. 6.
I
am not speaking here of those
other natural desires
which are involuntary, nor of thoughts which do not go beyond the first movements, nor of other temptations to which we consent not, because none of these produce any of the evils I describe. Though a person liable to these trials
may imagine
that the passion
ance thus occasioned darken and it
is
not so
and disturb
defile his soul, in reality
yea, rather the contrary effects are
some
times the result of them.
Because, in proportion to the resistance offered, such an one gains strength, pureness,
and many other good things, according the words of our Lord to St. Paul Virtue is made
light, consolation, to
'
:
But voluntary desires produce
petifect in infirmity.'* *
2 Cor.
xii.
9.
[CHAP. these
OF MOUNT CARMEL.
XIII.]
and more
penitents,
and
For
evils.
of spiritual directors
55
this cause the chief solicitude
to mortify the desires of their
is
make them deny themselves
to
in all that
pleasing to them, so as to deliver them from so great
is
misery.
CHAPTER How
the soul enters by faith into the night of sense.
now remains
IT
the soul arily,
XIII.
for
may be
me
to give
some
directions
able to enter this night of sense. Ordin
the soul enters this night in two
active way, the other is the passive.
by which the soul
that
efforts of its
by which
own
is
ways one is the The active way is :
able to make, and does make,
to enter in, assisted
by divine
grace.
speak in the instructions that follow. The is that in which the soul does nothing as ot passive way itself, neither does it make therein any efforts of its own
Of this
I shall
;
but
is
it
the soul
Of
God who works is,
as
it,
giving special aids, and
were, patient, freely consenting thereto.
it
this I shall
in
speak when treating of the dark night,
speak of those who are beginners. And as I shall have then to give many counsels to such with
where
I shall
reference to the liable
on
now.
imperfections to which they are
many
on that question not the place to do so, for I am
this road, I shall not enlarge
Besides, this
is
now concerned only with is
the reasons
called night, with the nature
But as
it
seems a
defect,
this
journey
and divisions of the same.
and not so profitable as
it
should
from furnishing some help or instruc this night of the desires, I have deter-
be, to abstain here
tions proper for
why
THE ASCENT
56
mined
to lay
down
shall adopt the
[BOOK
I.]
the brief instruction following.
same course
I
at the conclusion of each of
these divisions or causes of this night, of which by the
help of our Lord I undertake to speak. 2. These instructions for the subduing of our desires are, opinion, though brief and few, as profitable and
my
in
He who
effectual as they are brief.
practice will
need none others,
for
will reduce
them
to
they include every
thing.
3
Be
1.
continually careful and earnest in imitating
Christ in everything, conforming thyself to His
life
:
for
this end thou must meditate thereon, that thou mayest know how to imitate it, and conduct thyself in all things
as
He 4
would have done Himself.
2.
To do
this well, every satisfaction offered to the
senses, which is not for God's honour and glory, must be renounced and rejected for the love of Jesus Christ,
Who
and sought, no other pleasure than was His meat,* as
in this life had,
doing the will of His Father, which
He
tells
For
us Himself.
listening to anything
God
presents
ear to what able in
itself,
is said.
itself,
instance, if the pleasure of
which tends not
of things which do not lead thee nearer
to God, seek not that pleasure, sight.
other
Do
to the service of
seek not that pleasure, neither give If thou art offered the sight, pleasur
the
same also
and abstain from that
conversation and every Practise the same mortifica
in
commerce of society.
tion with respect to the other senses, as far as possible
and
if it
be not possible,
the pleasure that
it
will
is offered. *
S.
John
Thus the iv.
;
be enough not to seek
34.
mortification oj
[CHAP.
OF MOUNT CARMEL.
XIII.]
57
the senses and the absence of all pleasure must be striven after, so that the soul
The
be as in darkness.
may
practice of this counsel will bring with
it
great profit
in a short time.
In order to mortify and calm the four natural passions of joy, hope, fear, and grief, from the concord and tran5.
quility of
which
result these
and other great advantages,
the following instructions are a perfect
merit and the source of great virtues 6.
means
:
Strive always, not after that which
but after that which
Not which
Not
most
is
most easy,
difficult.
most pleasant, but
after that
which giveth pleasure, but
after that
which
after that is
is
of great
is
most unpleasant.
after that
which giveth none.
Not
after that
which
is
consoling, but after that which
is afflictive.
Not
after that
which ministers repose, but
after that
which ministers labour.
Not
after great things, but after little things.
Not
after that
that which
is
which
is
higher and precious, but after
lower and despised.
Strive not to desire anything, but rather nothing.
Seek not which
is
after that
which
is
better,
but after that
worse, and desire to be detached from
all
empty and poor for Christ's sake. This state is be embraced with a perfect heart, and the will must to
things,
conform thereto. in these efforts,
we
Because
if
our heart be truly engaged
shall in a short time attain to great
THE ASCENT
58
[BOOK
I.]
joy and consolation therein, doing our work orderly with discretion. 7.
These
instructions, well acted upon, are sufficient for
But
our entrance on the night of sense.
still,
out of the
abundance of the matter, I will give another method, which teaches us how to mortify truly the desire of honour, from which so many others proceed. 8
1.
Do
those things which bring thee into contempt,
and desire that others 2.
may do
Speak disparagingly of
may do
others 3.
also
them.
thyself,
and contrive that
so too.
Think humbly and contemptuously of
thyself,
and
desire that others may do so also.
9
I
think
it
fitting, in conclusion, to insert
summit of Mount
the
instructions for
ascending
Carmel, which
the high estate of union.
is
doctrine they contain
is
to
spiritual
and
Though
interior,
also to the spirit of imperfection in sensible
things, which
here certain
the
relates
it
and exterior
be met with in the two roads on
may way of perfection.
either side of the
We shall, therefore,
take these sentences in this sense, namely, as referring to sensible things,
of the night,
which 10
we
is spiritual. 1.
and afterwards, in the second them as referring
shall take
They
division to that
are these
That thou mayest have pleasure
in everything,
seek pleasure in nothing. 2.
That thou mayest know everything, seek
to
know
nothing. 3.
That thou mayest possess
nothing.
all things,
seek to possess
OF MOUNT CAKMEL.
[CHAP. XIII.]
59
That thou mayest be everything, seek
4.
to
be nothing.
That thou mayest attain to that in which thou hast no pleasure, thou must walk there where thou hast no 5.
pleasure. 6.
not,
That thou mayest attain to that which thou knowest thou must go through that which thou knowest not.
That thou mayest attain to that which thou possessest not, thou must go through that which thou 7.
possessest not.
That thou mayest attain to that which thou thou must go through that which thou art not. 8.
11. Instructions 1.
When
thou
how
art not,
not to impede the All.
dwellest
upon anything, thou hast
ceased to cast thyself upon the All. 2.
Because
in order to arrive
hast to deny thyself wholly in 3.
keep
And when it
from
all to
the All, thou
all.
thou comest to attain the All, thou must
without desiring anything.
thou wilt keep anything with the All, thou hast not thy treasure simply in God. 4.
12.
Because
if
In detachment the spirit finds quiet and repose,
coveting nothing, nothing wearies it by elation, and nothing oppresses it by dejection, because it stands in for
the centre of
anything
its
it is
own
humility
;
for as
soon as
immediately fatigued thereby.
it
covets
THE ASCENT
60
CHAPTER
[BOOK
I.]
XIV.
Explanation of the second line of the stanza.
With anxious
Now that
I
love inflamed.
have explained the
first line
of the stanza,
which relates to the sensual night, and described what the night of sense is, and why it is called night, and
have also shown how we are to enter way,
it
remains for
me
it
here to treat of
in the active its
wonderful
properties and effects, which are described in the follow
touch but lightly upon them, as I promised in the prologue, and pass on at once to
ing lines of this stanza.
I
the second book, which describes the other, the spiritual, division of this night.
The words The inflamed.' 2.
of the soul then are, 'with anxious love soul has passed out
and gone
forth in
the dark night of sense to the union of the Beloved. For, in order to overcome our desires, and to deny our selves in all things, our love
wont so
are
we
and inclination
to inflame the will that
it
for
which
delights therein,
require another and greater fire of another and nobler
love
that of the Bridegroom
so that having all our joy
Him, and deriving from Him all our gain such resolution and courage as
in
easily to
strength, shall
we may
enable us
abandon and deny all besides. It was neces subdue our sensual desires, not only to
sary, in order to
have
Bridegroom, but also to be on fire For the fact is, that therewith, and that with anxiety. our sensual nature is influenced by such vehement this love for the
OF MOUNT CARMEL.
[CHAP. XV.]
61
and attracted by sensible objects, that if our spiritual nature were not on firo with other and nobler desires,
anxieties for that which
anxieties
is
we should
spiritual
never overcome our natural and sensible satisfactions,
nor be able to enter on the night of sense, neither should we have the courage to remain in the darkness, in the denial of every desire. 3.
The nature and
which the soul
feels
varieties of these anxieties of love, in the
beginning of the way of
union, the carefulness and the contrivances that
it
may go
will, into
forth out of its
own
it
employs
house, which
is self-
the night of the mortification of the senses
;
how
easy, and even pleasant, these longings for the Bride groom make the toils and dangers of that night this is not the place to explain, neither, indeed, can it be done ;
be felt and meditated upon description so I shall pass on to the
for these things are rather to
than matters for
:
explanation of the other lines in the following chapter.
CHAPTER XV. Explanation of the
O HAPPY now
lot
!
at rest/
forth
This
unobserved is
last lines.
I went,
being a metaphor derived from the
He who
miserable condition of slavery. therefrom, pronounces his
own
original
is
a happy lot
of his jailers hinder his release. sin, is
my house
The
soul,
delivered
when none because of
truly a prisoner in this mortal body, in
the power of natural passions and desires, and therefore
counts
it
a happy
lot
when
it
has gone forth unobserved
THE ASCENT
62
[BOOK
I.]
from this slavery and subjection, that is, unimpeded and unembarrassed by all its desires. To effect this, it was
advantageous for the soul to have departed night, in the denial of every pleasure,
and
in the
dark
in the mortifi
cation of every desire.
'My house being now at rest,' that is, the sensual part the soul, the house of the desires being now at rest,
2.
of
because those desires are overcome and lulled to sleep.
For
until the desires
tion of sensuality,
them, so that
it
be lulled to sleep by the mortifica itself be mortified in
and sensuality
shall
be contrary to the
spirit
no more,
the soul cannot go forth in perfect liberty to the fruition 01
the union with the Beloved.
[CHAP.
OF MOUNT CARMEL.
I.]
BOOK
63
II.
PROXIMATE MEANS OF UNION, FAITH. NIGHT OF THE SPIRIT.
CHAPTER STANZA In darkness^ and
By
THE SECOND
I.
II.
in safety
',
the secret ladder, disguised,
O happy lot! In darkness and concealment,
My
house being
now
at
the soul sings of that
HERE detachment tions,
and
rest.
happy
lot,
attained
selfish desires in spiritual things.
a happiness so
by
of spirit from all spiritual imperfec
much
This was
the greater, because of the great
ness of the difficulty which the soul had to encounter in
and
tranquilizing the house of the spiritual part,
in
an entrance into the interior darkness, which spiritual detachment from all things, as well sensual
effecting is
as spiritual, leaning only on a living faith
speak ordinarily, because are walking in the
I
it is
of this I
have to do with those who
way of perfection
and by
it
ascending
upwards unto God. 2.
steps
This
is
here called a secret ladder, because
and divisions of
and the understanding.
it
all
the
are secret, hidden from sense
Thus the
to all natural light of sense
soul
is
in darkness as
and understanding, going
THE ASCENT
64 forth
[BOOK
II.]
and of reason, that it divine ladder of the faith which
limits of nature
beyond the
ascend by this reaches and penetrates into the heights of God. Hence the soul is said to have gone forth in disguise, because
may
was
natural condition
its
And
faith.
upwards by
divinely changed, ascending
this disguise
was the cause why
was unobserved, unimpeded by the things of time or reason, and by the devil himself for none of these can it
:
hurt the soul while travelling onwards by living faith.
This
3.
is
not
all
the soul travels in such secrecy and
:
concealment, and the devil with his wiles of
so ignorant
is
way, that it journeys. truly, as it is here said, 'in darkness and concealment,' so far as the evil one is con its
cerned,
the light of the faith
Thus the
darkness.
walk
whom
to
soul,
which thus walks,
is
said to
devil, as I shall
more
said that the soul
went
hidden from the
in darkness,
more than
is
clearly explain hereafter.'*
This
4.
forth
'
is
the reason
in darkness
and
why
is
it
For he
in safety.'
to
whom
is
granted the happiness of walking in the darkness of the faith, having faith for his guide, walks in the utmost security
when he goeth
forth
beyond
all
natural
And so it is imaginations and spiritual reasonings. that the soul forth in the went added, spiritual night, '
my
house being
union,
at rest,' that
When
spiritual parts. its
now
natural
is,
the rational and
the soul attains to the divine
powers,
impulses,
anxieties in the spiritual part, are at rest. fore,
and It
sensible is,
there
not said here that the soul went forth anxiously, as
in the first
night of sense, because the anxieties of *
Dark Night, Book
ii.,
ch. 21.
[CHAP.
OF MOUNT CARMEL.
I.j
sensible love were necessary for a
65 perfect departure
then, so as to journey in the night of sense,
detached from
But
objects of the same.
all
and
to
in order to
perfect the tranquility of the house of the spirit,
more
is
required than the confirmation of
of the soul, all
united with the
is
Beloved in a certain union of simplicity, pureness, and resemblance. In the
7.
went
soul
first
'
of the spiritual part
be,
still
;
in darkness,' is
and
here, speaking of
because this darkness
greater, as darkness is a deeper
gloom than that of the night
may
love,
stanza, speaking of the sensual part, the
forth in a dark night
the spiritual part,
night
no
the powers
all
pleasures and spiritual desires, in
This done, the soul
faith.
pure
its
be
for,
;
something
however, gloomy the but in darkness
is visible,
Thus, in the night of sense, there still some light, because the understanding and the reason also, which are not blind. But remains, nothing remains
is visible.
in this spiritual night, the night of faith, all is darkness,
both in the understanding and the sense. The soul says that it went forth in darkness and in safety,' which it '
said not in the first stanza, soul,
when
it
least uses its
most securely, because
it
and the reason
own proper
walks most by
is
that the
ability, travels
faith.
matter at great length in the present book, to which I request the benevolent atten tion of the devout reader, because it will contain things I
shall explain
this
most important to the truly they are the
way
spiritual
man.
somewhat obscure, yet one question to another, so that, as I believe, all
understood.
Though will
open be well will
THE ASCENT
66
CHAPTER The second
part, or
why I
HAVE now
faith
goal,
which which
it is
[BOOK
II.]
II.
cause of this night
Faith.
darker than the
and
first
Two
reasons
third.
to treat of the second part of this night is
that wonderful
God, Who, as
is
means
of reaching the
I said,* is also to the soul,
naturally, the third cause or division of this
night.
Faith, which is the mean, is compared to midnight, and thus it may be said, that faith is to the soul darker than
the
first part,
and
in a
way
also darker than the third
for the first part, that of the senses, is like the
of night, is
when
:
beginning and
sensible objects cease to be visible,
not so far removed from light as midnight
is.
The
which immediately precedes daybreak,
third part, that
is
not so dark as midnight, because the clear night of
morning
is
at
hand
;
this is
compared with God.
Though it is true, speaking after the manner of men that God is as dark a light to the soul as faith, yet because God Himself, when the three divisions of this night are over soul illumines
which are naturally the night of the it
supernaturally with the rays of the
and nobler way, experimentally the commencement of the perfect union which
divine light in a higher
which ensues
be
is
when
less dark.
is past it may be said to darker than the first part, which
the third night It is also
relates to the lower, the sensual, nature of
consequently the more exterior.
The second
man, and night, of
faith, relates to the higher, to the rational, nature *
Bk.
i.
ch.
ii.
of
[CHAP.
OF MOUNT CARMEL.
III.]
man, and
is
therefore
more
interior
67
and obscure, because
deprives- us of the light of reason, or rather, to speak more clearly, makes it blind. Thus the comparison it
and midnight is made good for that is the most obscure and most perfect portion of the night. between
it
:
have now to show how
I
night of faith
is
this
second division
the night of the
spirit, as the
the first
the night of sense, and then what those things are which are contrary to it, and how the soul is to be division
is
disposed actively for entering into passive way, which
For as
to the
work of God, I reserve it for the third book of this treatise.
the
is
another opportunity
it.
for
CHAPTER
III.
Faith, the dark night of the soul.
and the Holy
Proofs from reason
Scriptures.
FAITH, according to theologians, is a habit of the soul, certain and obscure. The reason why it is an obscure habit
that
is
it
makes us
Himself has revealed reason,
believe the truths which
truths surpassing the light of
and beyond the reach of
standing.
Hence
faith is obscure
that which
is
it
is
all
human under
that the excessive light of the
darkness to the soul, because
great,
God
it
and destroys that which
subdues is
little,
as the light of the sun puts out all other lights so that
they appear not, and subdues our power of vision. As the sun blinds the eyes and robs them of the vision
which with,
it
gives, because its
own
light is out of proportion
and stronger than, our power of F2
sight, so the light
THE ASCENT
68
of faith, by reason of
its
standing-,
II.]
mode
in
greatness and the
which God communicates
which
[BOOK
it,
transcends
under
our
in itself reaches only to natural
know
ledge, though gifted with the power of obeying in thai which is supernatural when it is the will of our Lord to it
bring
The understanding, know nothing but in a natural
to a supernatural action.
therefore, can of
itself
way, the beginning of which is in the senses, and in no other way. For this end it retains the forms and species of objects either in themselves or in their resemblances; for as the philosophers say,
and the
object 2.
If a
faculty.
results
knowledge
from an
Ab objecto et potentia paritur notitia.
man were told of things he knows nothing of, and
the like of
which he has never seen, no
light could
be
thrown on them, so far as he is concerned, any more than if they had never been spoken of in his presence.
For
instance, if
you were
island an animal which
it
it
is
you have never
in a certain
seen,
and no
were given you, so that you might com with other animals, your knowledge of it, or what
description of
pare
told that there
resembles,
it
is
not greater than
it
would have been
you had never been told of it. I will give another illustration which will make the matter still more clear if
:
if is
a person blind from his birth that one object white, another yellow, he would never understand
you
tell
what you mean, though you may speak
to
him
for ever,
because he has never seen such colours or anything like them, so as to have any opinion on the subject. The
word colour only will remain with him, because that reaches him through the ear, but the form and figure thereof escape
him because he has never seen them
.
[CHAP,
Such
3.
OF MOUNT CARMEL.
rrr.]
is faith
not exact in
all
to the soul,
points
;
63
though the resemblance is we have
faith tells us of things
never seen, of things of which we had no previous knowledge, either in themselves or in aught resembling them, and to which we never could have attained but by
The
revelation.
of natural
light
knowledge cannot
inform us of these things, because they are out of pro know them portion with our natural senses.
We
because
we have heard
of them, believing that which thr
teaches us, subjecting thereto our natural light,
faith
and making ourselves blind before it for, as it is said by St. Paul, 'faith cometh by hearing, and hearing by :
the
word of
entereth in
the
Christ.'
by any
soul to that
*
Faith
is
not
knowledge that
of the senses, but rather the ascent of
which
cometh by hearing.
Faith,
therefore, far transcends the foregoing illustrations
not only does
for
:
not produce evidence or knowledge, but, as I have said, it transcends and surpasses all other it
knowledge whatever, so that perfect contemplation alone may judge of it. Other sciences are acquired by the light of the understanding, but that of faith is acquired
without
own
it,
by
rejecting
Therefore
light.
for faith,
it
said
is
it
by
and
it is
lost in its
Isaias, 'If
you
will
not believe you shall not understand.' f 4. It is it is
soul the
a dark night to the soul, and light the more it darkens the
evident that faith
thus that
it
gives
more does
it
is
;
enlighten it. It is by darkening that it gives light, according to the words of the prophet, ' ' If you will not believe,' that is, if you do not make *
Rom.
x.
17.
it
t
Is.
vii.
9,
according to the Sept.
THE ASCENT
70
[BOOK
yourselves blind you shall not understand shall not
'
that
is,
IT.]
you
high and supernatural know
have
light, the
faith
was foreshadowed by the cloud which
ledge. 5.
The
divided the Egyptians from the children of Israel at the
entrance of the
Red
Sea.
'It
How
lightening the night.'*
was a dark cloud en
wonderful a cloud!
its
darkness illumines the night. Faith, then, which is a dark cloud, obscure to the soul and night also, for in the presence of faith the soul is blind, without its own natural light
enlightens with
its
own
obscurity,
and
illumines the darkness of the soul, so that the master
becomes
For man who
like the disciple.
is in
darkness
cannot be rightly enlightened except by darkness, as the Psalmist saith, 'Day to day uttereth speech, and night The day is God in to night showeth knowledge.' f '
'
everlasting bliss, where
it
is
perpetual day,
who com
municates and reveals His Word, the Son, to the blessed angels and the holy souls, they
who
may know Him and
which
is
now
are also
rejoice in
day, so that
Him.
the faith in the Church militant, where
'Night,' it is still
showeth knowledge to the Church, and conse quently to every soul, which is also night, because it night,
does not as yet enjoy the clear beatific vision, and
because in the presence of faith extinguished.
'
natural light
is
The teaching set before us here then is, that
the faith, which is
its
is
dark night, illumines the soul which words of the Psalmist,
in darkness, according to the
Night shall be
my
light in
my
pleasures,' + that
the pleasures of pure contemplation *Ex.
xiv.
20.
t Ps. xviiL
3.
is,
in
and of union with $
Ps. cxxxviii.
II.
[CHAP;
OF MOUNT CARMEL.
IV.]
71
God, the night of faith shall guide me. The soul, there fore, must be in darkness that it may have light, and be able to journey on this road.
CHAPTER How
IV.
the soul must be in darkness, in order to be duly guided by faith to the highest contemplation.
BELIEVE that I have now in some measure explained how faith is the dark night of the soul, and how also the I
soul
must be
that
it
may
in darkness, or deprived of its natural light,
be guided by faith to this high end of union.
But that the soul may know how to effect this, it is necessary that I should explain somewhat more minutely this
darkness which must cover ;it that
the abyss of faith.
it
may
enter into
I shall, therefore, in this chapter,
and by and by, with the help of God, more particularly of the way which the soul must keep, that it may not go astray in the darkness, speak of that in general,
nor put obstacles before 2. 1 say,
its
guide.
then, that the soul, to be rightly guided
to this state,
must be
part thereof
the sensual and
by
faith
in darkness, not only as to that
the inferior,
of which
which regards temporal and as to that part thereof, the but also created things, rational and the superior, of which I am now speaking, I
have already spoken
which regards God and
spiritual things.
clearly necessary for the soul,
aiming
Because
at its
own
it is
super
natural transformation, to be in darkness and far removed
from
all
that relates to
its
natural condition, the sensuaf
THE ASCENT
72
fttOOK
II,]
and rational parts. The supernatural is that which transcends nature, and, therefore, that which is natural
Inasmuch as
remains below.
union and trans
this
formation are not cognisable by sense or any human power, the soul must be completely and voluntarily empty of all that can enter into it, of every affection and so far as
inclination,
hinder
concerns
it
God from doing His own
resigned,
detached,
and
Who
itself.
shall
a soul that
will in
self-annihilated
The
?
is
soul,
must be emptied of all such feelings; and however great may be its supernatural endowments, it therefore,
must be as
were detached from them, in darkness like a blind man, leaning on the obscure faith, and taking it for its light and guide; not trusting to anything it it
understands, tastes,
darkness, which will lead faith is 3. If
as to
above
all
or imagines
feels,
for all this is
keep it back understanding, taste, and sense. it
astray, or
;
and
the soul be not blind herein, and in total darkness
all
such things,
it
will never reach to those higher
things which faith teaches.
A
blind man,
if
he be not
not commit himself wholly to his because he sees a little he thinks a certain but guide, road secure, not seeing another which is better. Such totally blind, will
an one leads his guide astray, because he acts as if he saw, and has more authority in the matter than his guide :
s6 the soul,
if it
or feeling of
its
leans upon any understanding, sense,
own
all this,
whatever
it
may be,
is
very
this
and very unlike to God in order to travel along road, is most easily led astray or hindered, because
it is
not perfectly blind in faith, which
little
This
is
the
meaning of
St.
is its
Paul when he
true guide. *
said,
He
that
[CHAP.
IV.J
cometh
to
OF MOUNT CARMEL.
God must
believe that
He
73
is.'*
He
that will
draw near and unite himself unto God, must believe that He is. This is saying in effect, he that will attain to n
God must not rely on his own understanding, upon his own imagination, sense, or feeling,
the union of
nor lean
but must believe in the perfection of the divine essence, which is not cognisable by the understanding, desire, imagination, nor any sense of man, and which in this
can never be known as
life
it is.
Yea, in this
life,
our
highest knowledge and deepest sense, perception, and
understanding of God is infinitely distant from that which He is, and from the pure fruition of His presence.
Thus the Prophet cries out, 'The eye hath not seen, God, beside Thee, what things Thou hast prepared for
4.
O
them that wait for Thee
and
Paul repeats his words, Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared ;'
f
S.
*
for
them that love Him.'
soul life
may
+
How much
desire to be perfectly united
to that
whereunto
it is
to
soever, then, the
by grace
in this
be united in glory in the
next, which as St. Paul saith, eye hath not seen nor ear heard, and which hath not entered into the heart of man in the flesh,
evident, that in order to be perfectly
grace and love, it must live in utter that can enter by the eye, all that the
life in
darkness as to ear receives,
is
it
united in this
all
all
that the fancy
conceive, which here rassed, then,
when
it
is
may imagine,
the soul, on the road of the divine union,
leans at all on
its
own understanding,
imagination, judgment, will, or *
Heb.
or the heart
Greatly embar
signifies the soul.
xi. 6.
t
sense,
any habits of its own, or
Is. Ixiv. 4.
J
I
Cor.
ii.
9.
THE ASCENT
74
[BOOK
II.]
anything peculiar to itself, not knowing how to free and detach itself therefrom. For, as I have said, the goal to
which
it
tends it
highest thing fore
is
though this may be the know or feel, and it must, there
beyond
may
this,
go beyond, passing on
On
5.
to that
this road, therefore, to
which
it
knows
not.
abandon one's own way is more correctly, to
to enter on the true way, or, to speak
pass onwards to the goal
and
;
own way
to forsake one's
on that which has none, namely God. For the soul that attains to this state has no ways or methods
is
to enter
of
its
own, neither does
of the kind.
I
it,
nor can
mean ways
or feeling, though
it
has
it,
lean upon anything
of understanding, perceiving,
all
ways
at the
same
time, as
one who, possessing nothing, yet possesseth everything. For the soul courageously resolved on passing, interiorly
and exteriorly beyond the
limits of its
own
nature, enters
inimitably within the supernatural, which has no measure,
measure eminently within
but contains
all
arrive there
to depart hence,
is
going away, out of oneself,
as far as possible, from this vile state to that which
highest of
all.
To
itself.
Therefore, rising above
all
that
is
the
may be
known and
understood, temporally and spiritually, the soul must earnestly desire to reach that which in this
life
cannot be known, and which the heart cannot con
ceive
;
and, leaving behind
all
actual
and possible
taste
and feeling of sense ana spirit, must desire earnestly to at that which transcends all sense and all
arrive
feeling. 6.
In order that the soul
for this end,
it
must
presently explain
in
when
may be free and unembarrassed
no wise attach
itself
I treat of this point
as I shall
to anything
OF MOUNT CARMEL.
[CHAP. IV.] it
of
may
receive in the sense or spirit, but esteem such as
much
For the more importance the understands, feels, and imag
less importance.
what
soul attributes to
it
ines, and the greater the estimation the more it be spiritual or not,
it
it
On
it.
may have
more does
holds
it in,
its
the other hand, the less
it
in comparison with the
it
In this
the
delay in attain esteems all that
supreme good, the magnify and esteem the supreme good, and
consequently the greater the progress towards 7.
whether
detracts from
it
supreme good, and the greater will be ing to
75
way the
it.
draws nearer and nearer
soul
divine union, in darkness,
by
the
way
to the
of faith which,
be also obscure, yet sends forth a marvellous though Certainly, if the soul will see, it thereby becomes light. it
instantly
tempt
On
more blind as
to gaze
to
upon
have our own
this road, therefore, to
ness
is
Lord they
God, than he
For judgment
who
see not
may
I
am come
darkness, blind as to his shall see supernaturally,
strength.
dark
words of our
into this world, that
and they who see may become the spiritual road he who is in :
own proper and natural light, and he who shall rely on any
light of his own, the greater will shall
should at
see,
This relates to
more he
its
faculties in
to see the light, according to the '
:
blind.' *
the
who
the sun shining in
be his blindness, and
be hindered on the way of the divine
union. 8.
I think
it
necessary now, in order to avoid confusion, union with God. This
to explain the nature of the soul's I
intend to do in the following chapter, for
clearly understood, a great light will be *
S.
John
ix.
39.
if this
be
thrown on that
THE ASCENT
76
which
is
to follow.
For though
course of the present matter, it
seems to
This, therefore,
place for the subject.
question, because
[BOOK
it
still
it
a
fit
breaks in on the is
not beside the
understand the subject
will help us to
The next chapter then will be a
before us.
me
II.]
sort of
paren
thesis, after which I shall return to the special discussion
of the three powers of the soul in their relations to the three theological virtues with reference to the second
night of the
spirit.
CHAPTER The union of
WHAT
A
the soul with God.
have hitherto written
I
V. comparison.
will, in
some degree,
explain the nature of that state which I have called the
union of the soul with God, and therefore, what now follows will be so much the more intelligible. It is not
my is
intention at present to describe, in particular,
what
the union of the understanding, of the will, and of the
memory what is the ;
passing, and
of these faculties, and
which
I shall
what
also
speak hereafter
;
what the abiding union is
it
the perfect union, of
will be better
under
proper place, where treating the same subject we may have a vivid illustration with the present ex planation and there everything will be understood, and stood in
its
;
considered,
Now
and a better judgment arrived
I
am
is
a habit.
at.
speaking only of the perfect and abiding union in the substance of the soul and its powers, so far as 2.
the union
explain hereafter
how
Because, as to actual union,
I shall
and cannot be
in this
there
is not,
OF MOUNT CARMEL.
[CHAP. V.]
any abiding union in the only that which is passsing. life,
3.
77
faculties of the soul, but
In order then to understand what this union
must remember that
is,
we
every soul, even that of the God dwells, and is sub
in
greatest sinner in the world, stantially present.
This
way
of union or presence of
God, in the order of nature, subsists between Him and His creatures. By this. He preserves them in being, and if He withdraws it they immediately perish and
all
And
cease to be.*
so
when I speak of the union of the mean this substantial presence
soul with God, I do not
which
in every creature, but that union
is
formation of the soul in
God by
love which
and trans is
only then
accomplished when there subsists the likeness which For this reason shall this union be called
love begets.
the union of likeness, as the other stantial
union
;
this latter
one
is
is
essential or sub
natural, the other is
supernatural, which takes effect when two wills, the will of God and the will of the soul, are conformed together,
neither desiring aught repugnant to the other.
when
Thus the
have driven away from itself all that soul, is contrary to the divine will, becomes transformed in
God by 4.
it
shall
love.
This
is
to
be understood not only of that which
is
contrary in act but also in habit, so that not only volun
must be got rid of, but the And because no creature can, by
tary acts of imperfection
habit thereof as well.
any actions or powers of its own, attain to that which is God, the soul must be therefore detached from all createa things, from all actions *
and powers of
See Spiritual Canticle Stanz.
its
xi. 2.
own, that
is
THE ASCENT
78
own
[BOOK
II.J
understanding, liking , and feeling, so that passing by everything which is unlike to, and not in conformity with, God, it may attain to the receiving of
from
its
1
His likeness, and resting upon nothing which is not His will, it may be thus transformed in Him. Though it be true, as I
have
God
said, that
always in every soul, bestowing upon it, and preserving to it, by His presence, its natural being, yet for all this He does not always is
communicate the supernatural life. For this is given only by love and grace, to which all souls do not attain
;
and those who
do, do not
in the
same degree,
some
for
higher degrees of love than others. That soul, therefore, has greater communion with God, which is
rise to
most advanced
in love, that
is,
whose
And
formable to the will of God.
will is
most con
that soul which has
reached perfect conformity and resemblance
is
perfectly
united with, and supernaturally transformed
God.
in,
For which cause, therefore, as I have already explained, the more the soul cleaves to created things, relying on its
own
strength,
by habit and
inclination, the less is
disposed for this union, because
it
resign itself into the hands of God, that
form
it
The
supernaturally.
He may
trans
soul has need, therefore, to
be detached from these natural contrarieties and similarities, that
God,
Who
communicates Himself
naturally, in the order of nature,
Himself supernaturally,
it
does not completely
may
also
dis to
it
communicate
in the order of grace.
This is the meaning of St. John when he said, 'born, net of blood, nor of the will of the flesh, nor of the will 5.
of
man, but of God.'
*
It is *
S.
as
John
i.
if
he had
13.
'
said,
He
gave
OF MOUNT CARMEL.
[CHAP. V.]
79
power to be made the sons of God,' that is, to be trans formed in God, only to those who are 'born, not of blood/ not of natural temperaments and constitutions, nor of the will of the flesh,' nor of our natural free will '
man, which includes every form of intellectual judgment and compre hension. To none of these gave He power to be made
and
and
capacities,
God born of God sons of
dead to
all
their
less of the will of
in all perfection, but only to those ;
to those regenerated
that
selves to that
God
still
is
which
new
by
who
are
grace, first of all
man, rising above them supernatural, and receiving from
of the old is
and sonship, surpassing every For as our Lord saith, Unless a man
birth
thought of man. be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.'* He who shall not have '
been born again of the Holy Ghost shall not see the kingdom of God, which is the state of perfection. To be born again of the Holy Ghost in this life perfectly, is to be a soul most like unto God in purity without any
Thus the pure transformation by
stain of imperfection.
participation of union
may
be
effected,
though not essen
tially. 6.
In order that we may have a clearer notion of the one
and the
other, let us consider the following illustration
the sun, with
window be
its rays,
strikes
a window
;
but
if
:
that
stained and unclean, the sun cannot shine
throughout nor transform
it
perfectly into
itself,
as
it
would have done, had it been clean and unsullied. This depends not on the sun but on the window, so that if the latter
were perfectly clean, the rays of the sun would so *
S.
John
iii.
5.
THE ASCENT
[BOOK
x
shine through
and so transform
it,
it
as to
make
it
H.j
seem
rays and to give forth the light thereof, though in truth the window, while it appears
identical with the
one with the rays of the sun, preserves still its own separate and distinct substance. In this case we might say that the window 7.
is
a ray, or light, by participation.
Thus the soul resembles the window the divine light ;
of the presence of God in the order of nature, perpetually strikes
upon
it,
or rather dwells within
by resigning itself, in removing from and stain of the creature, which is
it.
The
itself
to
soul then
every spot
keep the will
perfectly united to the will of God for to love Him is to labour to detach ourselves from, and to divest ourselves
everything
of,
which
is
not
God,
for
God's sake
becomes immediately enlightened by, and transformed because He communicates His own super in, God natural being in such a way that the soul seems to be ;
God Himself and union
to possess the things of God. Such a then wrought when God bestows on the soul
is
makes the things of God and the soul one by the transformation which renders the one a partaker of the other. The soul seems to be God that supreme grace which
rather than
itself,
and indeed
is
God by participation, own natural substance
though in reality preserving its as distinct from God as it did before, although trans formed in Him, as the window preserves its own sub
stance distinct from that of the rays of the sun shining
and making it light. Hence it becomes more evident that the
through 8.
it
position for this union
is,
fitting dis
not that the soul should under
stand, taste, feel, or imagine anything on the subject of
OF MOUNT CARMEL.
[CHAP- V.]
81
the nature of God, or any other thing whatever, but only
and love which
that pureness
is
perfect resignation,
and
complete detachment from all things for God alone. And as there cannot be any perfect transformation with out perfect pureness, so in proportion to that pureness
be the enlightenment, illumination, and union of the soul with God, yet not wholly perfect if the soul be
will
The following
not wholly purified and clean.
make
tion will
this plain
:
illustra
conceive a picture painted
with exquisite taste and delicate
finish,
the lines of
which are so admirably formed that by reason of their singular fineness they can with difficulty be observed.
Now, he whose
vision
imperfect will see only the less
is
perfect portions of the picture, clearer will see still
more of
its
and he whose vision
beauties,
and another with
better eyesight will see more, and, finally, he
vision
excellencies of
it
is
it
All this
enlightened
for the painting
it,
more
that the
though
whose
the most perfect will see the most delicate
is
seen.
is
s
much beauty
observed the more remains to be
applicable to those souls
is
by God and
Him
in
be true that every
measure, great or
has
little,
may
who
transformed.
soul,
are
For
according to
its
attain to this union, yet all
do not in an equal degree, but only as our Lord shall give unto each there all
;
as
it
is
some see God more
see
Him and
is filled
or less.
all
with the blessed in heaven, perfectly than others,
are satisfied
and happy,
for
and yet each one
with the vision according to his merits, greater
Hence
it
this life enjoy equal
of perfection,
comes
to pass, that
peace and
everyone
though souls
in
tranquiMty in their state
being
satisfied,
nevertheless
THE ASCENT
82
[BOOK
H.J
some of them may be more advanced than the rest, in a higher degree of union, and yet all equally satisfied according to their several dispositions, and the know ledge they have of God. But that soul which does not attain to that degree of purity corresponding with the light
and vocation
it
has received from God, will never
obtain true peace and contentment, because attained to
that detachment,
it
has not
and emptiness of
its
powers, which are requisite for pure union.
CHAPTER The
VI.
three theological virtues perfect the powers of the soul,
them
bring
from
S.
into a state of emptiness
Luke and
HAVING now
and darkness.
and
Proofs
Isaias.
to explain
how the three powers
of the soul,
understanding, memory, and will, are to be brought into this spiritual night, which is the means of the divine union, it
becomes necessary,
chapter
how
and charity soul
is
in the first place, to discuss in this
the three theological virtues, faith, hope,
through the instrumentality of which the
united to
God
in its
and darkness, each one understanding, hope
is
in its
made
perfect
effect this
own power
:
emptiness
faith in the
memory, and charity in the show how the understanding
in the
Afterwards, I shall
will.
powers
in the
obscurity of faith,
how
the
and how, also, the will memory is made empty is to withdraw and detach itself from every affection in hope,
that
it
may
ascend upwards unto God.
shall see clearly
how
necessary
it is
This done,
we
for the soul, if
it
will travel securely along the spiritual road, to journey
in the
dark night, leaning on these three virtues, which
OF MOUNT CARMEL.
fCIIAP. VL~!
make
it
empty of all things and
said, the soul
not united to
is
83 For, as I have
blind.
God
in this life
by the
understanding or feeling or imagination, or any other sense whatever, but only by faith in the understanding:
by hope, which may be referred to the memory though also to the will in so far as hope relates to that emptiness and forgetfulness of every temporal and perishable thing which it causes, the soul preserving itself entire for
and by
the supreme good which
it
hopes for;
love, in the will.
These three virtues render empty all the powers of the
2.
makes the understanding empty and blind hope takes everything away from the memory, and charity detaches the will from every pleasure and affec soul
;
tion
.faith
;
Faith teaches us what the
which are not God.
understanding cannot reach by the light of nature and rf reason, being, as the Apostle saith, 'the substance of things to be hoped
for.'
*
And though the understanding
and certainly assents to them, yet it cannot dis cover them for if the understanding discovered them,
firmly
;
there
would be no room
for faith.
And though
the
understanding derives certainty from faith, yet it does not derive clearness but rather obscurity. As to hope, there
is
no doubt that
brings darkness over
hope
is
ever
'
hope that
is
renders the
memory empty, and
as to all surrounding objects, for
it
conversant with that which
possession, for if
te no place
it
it
for
seen
hope is
;
*
Heb. xl
I.
not in
because, as the Apostle saith,
not hope, for what a man seeth why This virtue, then, makes empty
doth he hope forP'f G2
is
were already possessed there would
t"
Rom.
viii.
24.
THE ASCENT
84
also, for it is the virtue of that
and not of that which empties the will of
God above
all,
[BOOK
which
fix
God
'
doth not renounce
soul,
all
and empty
it
them wholly upon
Every one of you that
that he possesseth cannot be
Thus these
disciple.'
same way
compels us to love we cannot do without withdrawing our
from every object, to Christ our Lord hath said, *
not in possession,
all things, for it
affections <
is
Charity, too, in the
is.
II.]
My
virtues bring darkness over the
of all created things.
Consider that parable of our Lord recorded by S. Luke, f of the friend who went out at midnight asking 3.
for three loaves.
These loaves are the three theological
virtues. They were asked that the soul must dispose
for at midnight, to teach
tion is to be 4.
and that perfec
acquired in this night of the spirit.
The prophet
Isaias
saw
either side of God, each of
in
a vision two seraphim on
them with
two of their wings they covered their the quenching and subduing of the for the
these
itself for perfection in
virtues in darkness as to all its powers,
us
With
sake of God.
covered their faces
;
With
six wings.
feet.
This signifies
will in everything
two of their wings they
this signifies the blindness of the
With two
understanding in the presence of God.
of
their wings they flew this signifies the flight of hope towards those things which we possess not lifted up on Upon it stood high above all possession short of God. ;
;
'
the one had six wings, and the other had with two each covered his face, and with
the seraphim six
:
wings two each covered his ;
We have, *
S.
feet,
and with two they
flew.' +
therefore, to lead these three powers of the Luke xiv. 33. + Is. vL 2. t S. Luke xi. 5.
CHAP.
OF MOUNT CARMEL.
VI.J
soul unto
these three virtues
;
faith, stripping the
standing by
85
informing the under
memory
of all that
it
by hope, and informing the will by charity, detaching them from, and making them blind to, all that
possesses
is
beside these three virtues.
This
5.
the spiritual night which 1 have called the
is
active night
;
to enter into
because the soul labours, on it.
When
sense, I explained
how
I
its
own
part,
was treating of the night
of
that the sensual powers of the
soul are to be emptied of all sensible objects in the desire, so that the soul
may go
forth from the beginning
of its course to the middle, which
speaking of the night of the
by
the help of God,
soul are to be emptied
and remain
how and
is faith
;
so now, while
spirit, I shall also
explain,
the spiritual powers of the
purified of all that
not God,
is
in the darkness of these three virtues,
which
are the means and dispositions by which the soul Herein is found every becomes united with God. security
against the
and the
cunning of the devil
craftiness of self-love with all its ramifications,
which
and hinder the progress is of spiritual persons, because they do not know how to be detached, and to guide their steps by these virtues. For
wont most deeply
to deceive
never perfectly reach the substance and pureness of spiritual good, neither do they journey, as
this cause they
they might do, by the straightest and the shortest road.
Keep
in
mind, however, that
specially of those
of contemplation.
I
who have begun
am now
speaking
to enter the state
For, as to beginners, this
discussed at greater length, which I shall do shall
have $o treat
of what
is
peculiar to them.
must be
when
I
THE ASCENT
86
CHAPTER The
straitness of the
necessary for those
way of
H.]
VII.
The detachment and freedom it. The detachment of the
life.
who walk
[BOOK
in
understanding.
THE
pureness and detachment of the three powers of the
soul require, for their discussion, greater abilities
knowledge and
than mine, so as to enable spiritual persons to
comprehend how strait the way is that leadeth unto of this, they may not wonder at life, and that, convinced and detachment wherein we must abandon, For this end in this night, the three powers of the soul. we must ponder well the words of our Lord, applied here
the emptiness
dark night, and the way of perfection. Our Lord saith, 'How narrow is the gate and strait is the way that leadeth to life and few there are that find it.' * Con to the
;
sider the great It is as if
and
He had
'
said,
narrower than you
How
'
by
saying,
significant import of the
In truth
think.'
narrow
it is
Christ,
is
'
very narrow,
much
He began By this He
Consider, also, that is
the gate.'
teaches us that the soul that will enter in
which
word how.'
by the gate
the beginning of the road, must
and detach the
first
of
of
from the things This of time and sense, loving God above them all. all
constrain
itself,
will
refers to the night of the senses. 2. is
Our Lord immediately adds,
*
Strait is the way,' that
By this He teaches us that He who will way of perfection must not only enter
of perfection.
walk
in
the
through the narrow gate, emptying himself of every thing that relates to sense, but must also renounce all *
S.
Matt.
vii.
14.
[CHAP.
OF MOUNT CARMEL.
VII.]
that he possesses, laying a constraint
87
upon
and
himself,
releasing himself entirely from all attachment even to
Thus the narrow gate refers to the sensual nature of man, and the strait way to his spiritual
spiritual things.
or rational nature.
He
3.
'
says also,
Few
there are that find
here the reason of this, which
who understand how, and
is
Mark
it.'
that there are but few
enter into this
to
desire,
supreme detachment and emptiness of spirit. pathway up the lofty mountain of perfection,
For
this
in that
it
ascends upwards and is strait, requires that those who climb it should carry nothing with them which shall press them downwards, or embarrass them in their ascent upwards.
And
as this
should seek and aim after to
is
God
be the sole object of our
a matter in which
alone
;
so
we
God only ought
efforts.
This clearly shows that the soul must be not only disentangled from all that belongs to the creature, but 4.
also detached
And
so our
and annihilated
may more
and guiding us into this wonderful doctrine, and which is, if I
Lord teaching
road, gives us this
in the things of the spirit.
us,
so say, the less practised
necessary for them.
it is
oecause
it
so necessary
is
and then explain
real
by
spiritual persons the
I shall transcribe
and so much and
it
here,
to the purpose,
meaning. <Ii any man will follow Me, let him deny himself, and take up his cross and follow Me. For whosoever will save his
My
life,
shall lose
sake
teach us
.
.
.
how
its
it,
spiritual
and whosoever
shall save
it.'
*
O
shall lose his life for
that
to understand, practise, S. Mark viii. 34, 35.
some one would and
feel
what
is
THE ASCENT
88
[BOOK
n.j
involved in this profound lesson of self-denial given us by our Lord Himself, that spiritual persons may perceive
how
on
different,
from that which
this road, their
many
of
conduct ought to be to be right Some
them think
!
consider any kind of retirement from the world, and any correction of excesses to be sufficient
others are content
;
with a certain degree of virtue, persevere in prayer and practise mortification, but they do not rise to this detachment, all
pureness
and poverty, or
self-denial,
or spiritual
which our Saviour here
these are one
recommends, because they nourish and clothe their natural self with consolations, instead of detaching themselves therefrom, and denying themselves in all
They think
things for God.
to
enough
it
deny them
selves in the things of this world, without annihilating
themselves, and purging
Hence
things.
it
away all
comes
solid devotion presents
self-seeking in spiritual
to pass, that
itself to
when any
of this
them, which consists
in
sweetness in God, in dryness, in distaste, in trouble, which is the real spiritual cross, and the annihilation of
all
the nakedness of the spiritual poverty of Christ, they run
away from
it
as from death
itself.
delights, for sweet communications,
God, but this
is
They seek only and
satisfactions in
not self-denial, nor detachment of
but rather spiritual gluttony. spiritually enemies
They
of the cross
for
spirit,
render themselves
of
Christ,
for
true
spirituality seeks for bitterness rather than sweetness in
God, inclines to suffering more than to consolation, and to be in want of everything for God rather than to possess
;
to dryness
and
afflictions rather
communications, knowing well that
this
than to sweet is
to follow
OF MOUNT CARMEL.
[CHAP, vn.] Christ and deny
89
while the other course
is perhaps oneself in but to seek which is the very God, nothing opposite of Icv3. For to seek self in God is to seek for
self,
comfort and refreshment from God.
But
God
to seek
in
Himself is not only to be willingly deprived of this thing and of that for God, but to incline ourselves to will and choose for Christ's sake whatever
most disagreeable,
is
whether proceeding from God or from the world to love God. 5.
O who
can
tell
us
how
renunciation should reach death, a temporal, natural, all
things which the
This
is
the
God
far
wills that this self-
In truth
!
and
should be as
it
spiritual annihilation in
will esteems
;
herein
is all
meaning of our Saviour when He
soever will save his
life
this is
;
shall lose
'
it
*
;
our gain. *
said,
that
is,
Who
whoso
ever will possess, or seek anything for himself, he shall lose
'Whosoever
it.
shall save
'
it
;
that
shall
is,
is
choosing rather the cross '
said,
He
life
for
My
whosoever shall renounce
sake of Christ whatever
when He
lose his
pleasing to his to
sake,
for the
own
will,
which our Lord referred
that hateth his
'
life
f
he shall gain
it.
6.
Our Lord taught
this
same
truth to the two disciples
who asked
that they might be admitted to sit on His hand and on His left. He gave no encouragement right to them in the matter of their petition, but offered them
the chalice which
He was
about to drink Himself, as
something more safe and more precious on earth than the dignity which they sought. This chalice is the death of our natural self *
S.
Mark
viii.
by detachment from 35.
t
all
S.
that relates to
THE ASCENT
90
[BOOK
sense, as I
have already
the
as I shall explain hereafter, so that
spirit,
said,
and from
all
II.]
that relates to
we may
journey onwards on this strait way, that is, detachment from our own understanding, sense, and feelings, and in such a manner that the soul shall renounce itself both in
and
sense
spirit,
and more, so that
it
not be
may
hindered even by the things of the spirit on the narrow road. For this road admits only of self-denial as our Lord declares and the cross, which is our staff to lean
and which lightens the road and makes it easy. Thus our Lord hath said My yoke is sweet, and My on,
*
:
burden
This burden
light.'*
is
the cross.
For
if
we
are
determined to submit ourselves, and to carry the cross this is nothing else but an earnest resolution to seek
and endure
it
in everything for
God we
shall find great
refreshment and sweetness therein to enable us to travel
along this road, thus detached from nothing. it
But
if
we
come from God
cling to
all things,
desiring
anything whatever, whether
or from the world,
we
are not journey
ing in detachment and self-denial, and so we shall miss our way, and never be able to ascend by the narrow path.
Would that I could persuade spiritual persons that the way of God consisteth not in the multiplicity of medita 7.
tions,
ways of devotion or sweetness, though these may
be necessary for beginners, but in one necessary thing
knowing how to deny themselves in earnest, inwardly and outwardly, giving themselves up to suffer for Christ's sake, and annihilating themselves utterly. only, in
He who
shall exercise himself herein, will then find all *
S.
Matt.
xi.
30.
[CHAP. this
OF MOUNT CARMEL.
VII.]
and much more.
And if he
which
sum and
exercise,
do
may
the
is
be deficient at
all in this
root of all virtue, all he
be but beating- the
will
91
air
utterly profitless,
;
notwithstanding great meditations and communications.
There
no progress but
is
in the following of Christ,
Who
am the way,' saith He, and the truth, and the life. No man cometh to the Father but by Me.'* And again, I am the door. By Me if any man enter in he shall be saved.' f That
is
the way, the truth, and the
'
life.
I
'
*
spirituality, therefore,
which would travel
shunning the following of
at its ease,
in sweetness
Christ,
is,
my
in
opinion, nothing worth.
And now, having said that Christ is the way, and that
8.
the
way
is
sense and
to die to our natural self in all that relates to spirit, I
proceed to explain
imitation of Christ, for
in
In the
example.
spiritually while
first
He
place,
on earth to
is is
it
all
how
it is
to
be done
our light and our
He
certain that
died
things belonging to
and naturally at death The Son of man,' saith He, 'hath not where to lay His head.'+ And when '
sense,
He is
;
was the same.
In the second place, it certain that at the hour of death His soul was deso died
it
late and, as
His Father,
it
left
were, brought to nothing, forsaken of without comfort in the most distressing
He
dryness, so that
God,
cried out on the cross,
hast thou
why
greatest sensible
Me?'
forsaken
'
My
abandonment of His whole
He
God,
my
This was the life
;
and
it
was then
that
whole
of miracles and of wonders, the reconciliation
life *
+
S.
John
wrought the greatest
xiv. 6.
S. Matt. viii. 20.
+
work of His
Ib. x. 9. S.
Matt, xxvii
46.
THE ASCENT
92
[BOOK
II.]
This
He
**^~*S^
and union with God by grace of
all
mankind.
accomplished at that very moment when annihilated in
all things,
most
brought lowest in the estima
when they saw Him dying on
of men, for
tion
He was
the
they showed Him no reverence, yea, rather they stood by and derided Him. Then, too, was He brought lowest in His very nature, for that was as it
ignominious
tree,
were annihilated when
He
died
and as
;
and consolation of His Father
He might pay
forsaken that
to the protection
also, for
He was
then
our debt to the utmost, and
unite us with God, being Himself annihilated and, as to
were, brought
Psalmist saith of Him,
knew
*
not.'
spiritual
This
man
Christ, that
he
Therefore
nothing. '
I
am
it
is
that
it
the
brought to nothing, and
I
for the instruction of the truly
is
mystery of the gate and way ot become united with God, and also to
in the
may
teach him that the more he annihilates self for God, in sense and
spirit,
the
more
will
he be united with God,
and the greater the work he will accomplish. And when he shall have been brought to nothing, when his humility then will take place the union of the soul and God, which is the highest and noblest estate attainable is perfect,
in this life.
This consisteth not in spiritual refreshments,
sweetness, or sentiments, but in the living death of the cross, sensually 9, I will not
could pursue
but
little
it
and
spiritually,
outwardly and inwardly.
proceed further with this subject, though indefinitely
known by
those
for I see that Jesus Christ is
;
who
consider themselves His
These, loving themselves very much, seek in their own comfort and satisfaction, and not His
friends.
Him
I
*
Ps.
Ixxii.
22.
[CHAP.
sufferings
of those
who
OF MOUNT CARMEL.
VIII.]
for love of Him.
and death
who
93
am now speaking
I
think themselves His friends, not of those
live at a great distance
from
Him men ;
of learning
and of dignity, and others who live in the world, slaves of ambition and of honours of these, we may say, they
know
not Christ; and their end, however good, will be
of anguish.
full
am
I
not speaking of these, but they will
be remembered in the day of judgment, for to them it behoveth us first to speak the word of God,' * as to '
whom He
persons
has set up as guides to others, by
reason of their learning and exalted rank. 10.
But
let
me now address myself to the understanding
of the spiritual man, and in an especial manner to him
whom God
in
His goodness has raised up
contemplation
him
way
and of
things, girding
myself now particularly to he is to direct himself in the
for I address
instruct
God by
to the state of
him how
faith,
up
and purify himself from all contrary he may enter on this
his loins that
narrow path of obscure contemplation.
CHAPTER No
VIII.
no knowledge, comprehensible by the understanding, can subserve as proximate means of union with God.
creature,
BEFORE
with God, which
how
proper and fitting means of union faith, it is right that I should show
I discuss the is
that no created, or imagined, thing can subserve
the understanding as a proper
means
for its
union with
God; and how everything which the understanding *
Acts
xiii.
46.
THE ASCENT
94
does but cleave to
if it
embraces,
instead of a help.
[BOOK
it,
U.
]
becomes a hindrance
In this chapter I shall show this in
general, and afterwards
do so in particular, going through all sorts of knowledge which the understanding may receive through the senses, both exterior and interior
;
I shall
and then the inconveniences and
losses
sustain through all such knowledge, because
it
may does
it
not proceed in reliance on the proper means, which the faith.
is
a principle of philosophy that all means must be proportionate to the end, having a certain fitness, and 2. It is
resemblance to ject in view.
to
is
For
such as shall be sufficient for the ob instance, a person wishes to reach a
he must necessarily travel along the road, the means, leading to it. Likewise, if you wish
certain city
which
it,
:
combine and unite together wood and
it is
requisite that heat, that is the
pose the wood, and raise it
shall
fire,
in that case,
means, should so dis
to such a degree of heat that
it
have a great resemblance and proportion to
fire.
If you attempt this by any other than the proper means, which is heat, as, for instance, by air, water, or earth, it
be impossible to unite wood with fire. So, therefore, if the understanding is to be united with God, so far as will
that
is
possible in this
it
life,
must, of necessity,
make
use of those means which can effect that union, and which are most like unto God. 3.
But remember, among
the lowest, there that bears it
be
any
is
all creatures,
the highest and
not one that comes near unto God, or
likeness to
His substance.
For, though
true, as theologians tell us, that all creatures
certain relation to God,
bear a
and are tokens of His being,
[CHAP, vin.]
OF MOUNT CARMEL.
some more, some
less,
according to the greater or less
oerfection of their nature, yet there
or
95
is
no essential likeness
communion between them and Him
yea, rather the
;
distance between His divine nature and their nature infinite.
Hence, then,
it is
is
impossible for the understand
God, by means of created things, whether of heaven or of earth, because there is no proportion of similitude between them. Thus David, ing to attain perfectly unto
There is none speaking of the heavenly host, cries out among the gods like unto Thee, O Lord.'* The gods '
:
'
'
And who is
are the holy angels and the souls of the saints. '
again,
O
God, Thy way, God like our God
the great
O
in the holy place
is '
?
f
That
is,
the
;
way
to Thee,
a holy way, namely, pureness of faith. Who the great God like our God ? Who is the saint
God,
'
is
'
is
so high in glory, or the angel
so exalted
by
nature,
can be a way proportionate and sufficient for us to attain unto God The same prophet speaking oi the things of heaven and earth together, saith, the Lord that
?
'
high and looketh on the low, and the high He knoweth afar off.' J That is, God high in His own being, seeth is
most
that the things of the earth are in themselves
and low,
vile
comparison with Himself and the high,' the heavenly host, He knoweth to be far distant from
Him.
No
*
in
;
creature, therefore, can
be a proportionate
means of perfect union with God. 4.
So
also nothing that the imagination
the understanding comprehend, in this
life, is
a proximate means of union with God. ot natural *
knowledge
Ps. Ixxxv. 8,
t
;
may conceive or For
the understanding Ibid.
Ixxvi. 14.
J
is
if
or can be
we speak
incapable of
Ibid, cxxxvii. 6.
THE ASCENT
96
[BOOK
U.]
comprehending anything unless it be presented to it under forms and images by the bodily senses and these forms of things, as I have already said, cannot serve as ;
means, and no natural acts of the understanding can in
any way contribute 5.
thereto.
Again, if we speak of supernatural acts the understanding in
sible in this life
as far as pos
its
bodily prison
has neither the disposition nor the capacity requisite for the reception of the clear knowledge of God. This know ledge
not of this
is
without
Me
Thus God
it.
* live.'
and
for
life,
And
we must
either die, or
said to Moses,
S.
'
Man
shall not see '
saith the same,
John
remain
No man
hath seen God at any time.' f St Paul, too, repeats the words of Isaias, 'Eye hath not seen, nor ear heard, neither hath
entered into the heart of
it
why Moses
the reason
bush
at the
*
man/
This
+
is
durst not behold,'
God being there present. He knew that no contempla tion of God by his understanding could be fitting though had of God.
that sprung from the deep sense he
Elias,
our father, covered his face on the mountain, in the pres ence of God. By that action he taught us that he made ||
his understanding blind, not venturing to apply
ment so
vile to
a matter so high
and
;
an instru
that he perceived
however much he saw or understood, all would be most unlike unto God, and far distant from clearly, that
Him. 6.
No knowledge,
therefore,
and no conceptions
in this
can serve as proximate means of this high union of the love of God. All that the understanding mortal
Exod.
life
t
xxxiii. 20.
Acts
vii.
32
;
S.
John
Ex.
iii.
I.
6.
+
18. ||
i
Cor.
3 Kings
ii.
9
xix.
;
I
I ;.
.
Ixiv.
4.
[CHAP.
OF MOUNT CARMEL.
VIII.]
97 \__^^
may comprehend with; and
that the
all
;
may be satisfied may conceive, is most
will
that the imagination
all
Him.
unlike unto God, and most disproportionate to
To admirably expressed by the prophet then have you likened God? or what image will
This truth
whom
you make statue
r
'
is
:
Him
for
Hath
?
workman
the
or hath the goldsmith formed '
silversmith with plates of silver?
which
*
it
cast a graven
with gold, or the
The workman
is
the
and
our
fashions
knowledge, understanding cleanses it from the iron of impressions and fancy. The goldsmith is the will, which is capable of receiving the forms and figures of pleasure caused by the gold of love wherewith it loves. The silversmith which cannot repre sent
God with
plates of silver,
is
the
memory with
the
imagination, the notions and conceptions of which are
The prophet then says, in other words The understanding, by speculation, cannot comprehend anything which is like unto God
well described as plates of silver. :
;
no delight, no satisfaction of the will can resemble that which is God nor can the memory furnish the imagina ;
tion with is
any notions or images
to represent
Him.
It
evident, then, from this that the understanding cannot
be immediately directed
the
in
way
of
God by any
knowledge such as this, and that, if it is to draw near unto God, it must do so by not understanding rather than by seeking to understand; yea, rather it must be by making itself blind, covering itself with darkness,
and not by opening
its
eyes, that
Hence
divine enlightening.
is
it
it
can attain to the
that contemplation,
by which God enlightens the understanding, *
Is.
xl.
18,
19.
is
called
X-
-N
THE ASCENT
98
ceives
II.]
wisdom of God, a secret even to the understanding which re St. Dionysius calls it a ray of darkness. And the
mystical theology, that
because
[BOOK
is,
the secret
it is
it.
' The way of wisdom prophet Baruch thus speaks of it have not neither have they known, they remembered :
her paths.' * It is therefore clear that the understanding must be blind, as to every path along which it 'ias to ^travel, in order to be united with God. 7.
Aristotle says, that as the eyes of the bat are with
regard to the sun, which wholly blinds them, so is our understanding with regard to the greater light of God,
which
is
to us perfect darkness.
more profound and the
He
further says, that the
clearer the things of
God
are in
themselves, the less intelligible and the more obscure
they are to us. The Apostle says the same thing, when he teaches us that the deep things of God are not known
unto men. here
all
among
I
should never end were
bring forward
the authorities and reasons which all
show
that,
created things of which the understanding
takes cognisance, there
ladder whereby high.
I to
it
may
Yea, rather
each of these things, as proximate
nothing which can serve as a ascend unto God, Who is so
is
we must acknowledge if
and
the understanding will use them
means of union,
hindrance, but the source of
will prove not
many
in the ascent of the mount.
*
that all
Baruch
iii.
23.
errors
only a
and delusions,
OF MOUNT CARMEL.
[CHAP. IX.]
CHAPTER Faith
IX.
and proportionate means of the under
the proximate
is
99
standing by which the soul may attain to the divine union of love. Proofs from the Holy Scriptures.
IT appears then from what I have written that the under standing,
if
rightly disposed for the divine union,
must
be pure, and empty of all sensible objects, disengaged from all clear intellectual perceptions, inwardly tranquil
and
still,
resting on faith
;
for faith is the sole
proximate
and proportionate means of the soul's union with God, seeing that there is no other alternative, but that God is either seen, or believed in.
Him
faith
proposes One, so faith proposes
And
thus by this
means
Himself to the soul
For as God
as infinite
Him
;
is
so
Three and
Three and One.
to us as
alone, that
is infinite,
He
and as
is faith,
in the divine light,
God
manifests
which surpasses
understanding, and therefore the greater the faith of the soul the more is that soul united to God. This is the all
meaning of St. Paul when he said, He that cometh to God must believe that He is.'* Such an one must walk '
with his understanding in darkness, and in the obscurity of faith only for in this darkness God unites
by
faith,
;
being Himself hidden in it, Darkness was under His feet, and He
Himself to the understanding, as
it is
written
* :
ascended upon the cherubim, and He flew upon the wings of the winds. And He made darkness His covert, His pavilion round about
the air.'t
Him, dark waters
The darkness 'under His
in the clouds of
feet,'
serving for
'His covert' and 'His pavilion,' and 'the dark waters,' *
H2
Hcbr.
xi.
6.
t
Ps. xvii.
1012.
THE ASCENT
100
signify the obscurity of faith,
[BOOK
which conceals Him.
II.]
His
1
ascending on the cherubim,' and His flying 'on the wings of the winds,' signify that He transcends all under
The cherubim mean those who understand
or contemplate
and
'
'
standing.
'
'
wings of the winds are the sublime notions or conceptions of the mind, above
lofty
the
;
which His divine being
is,
which no man can ever
comprehend. This truth
2.
shadowed
is
forth in the
Holy Scriptures,
where we read
that, when Solomon had finished the temple, God came down in a cloud, which filled it, so that the people could not see. Then Solomon said The Lord said that He would dwell in a cloud.'* Moses '
:
on the mount, saw a cloud wherein God was hidden. f And at all times, when God communicated with men, He appeared through a cloud. We read in the book of Job, also,
God spoke
that
'The Lord
out of the darkened air:
answered Job out of a whirlwind.'* These clouds signify the obscurity of faith, in which God is hidden when He
communicates Himself at that time to '
When
which
that Which
part shall be done
is
This will be removed
to the soul. St.
Paul referred when he
perfect '
away
;
is
come, that which
when that which '
is
that 3.
which
This
soldiers
is
is perfect,'
in
when
the divine light, shall come.
prefigured in the
had lamps
is
in part,'
the obscurity of faith, shall be done away, and '
said,
army
in their hands,
of
Gedeon
:
the
which they saw not, But when they
because they were within the pitchers.' '
had broken the pitchers the lamps gave *
3 Kings
J Job.
viii.
xxxviii.
10 i
;
12. xl.
i.
t Exod. i
Cor.
light. xix. 9. xiii.
10.
Gedeon
OF MOUNT CARMEL.
[CHAP. X.J
101
gave them trumpets in their hands, and empty pitchers, and lamps within the pitchers.' * So faith, of which these '
pitchers were a figure, contains the divine light, that
God
the truth which
when
life,
the
is
;
work of
and
at the
faith is done,
broken, the light and glory of 4. It is life
end of
God
this
is
mortal
and the pitchers
will then shine forth.
therefore plain that the soul,
which would
in this
be united with God and commune immediately with
Him in the cloud where, accord He has Solomon, ing promised to dwell and in the obscure air, wherein He was pleased to reveal His Him, must
unite itself to
to
;
secrets to it
Job
see
may It
is
its
hands, in the acts of the will, that
the union of love
though
in the obscurity
so that, as soon as the pitcher of
of faith
5.
and take up the pitchers of Gedeon, that
hold in
may
light which
it
;
God
life
be broken,
face to face in glory.
remains for
me now
to describe particularly those
notions and apprehensions which the understanding can
admit
way
;
the hindrance and the injury they can do in the
of faith
;
and how the soul must be disposed with
respect to them, so that they
be profitable rather
may
than hurtful, both those which proceed from the senses as well as those which proceed from the spirit
CHAPTER The
X.
apprehensions and acts of the
divisions of the
understanding.
IN order to describe specially the gain and the loss which the notions and apprehensions of the understand'
Judg.
vii.
1$,
THE ASCENT
102
[BOOK
ing occasion in the soul with respect to of the divine union,
between
means
the
faith,
necessary to distinguish here
apprehensions, natural and super
these
all
it is
II']
natural, so that the understanding
may be
directed with
greater accuracy into the night and obscurity of faith.
This I shall do with the utmost brevity possible.
There are two ways by which these notions and intelligent acts enter into the understanding; one is 2.
The
natural, the other supernatural.
the
first
means by which the understanding
includes
all
know
receives
ledge, whether through the channel of the bodily senses,
or
The second comprises
reflection.
by
that
all
is
beyond the natural powers and capacity of the under
Some
standing.
and some of
them
The former
spiritual.
;
comprehending
knowledge
all
one
;
is
also of
comprises
The ;
distinct
and
and general.
particular
may
spiritual supernatural
two kinds one
four
interior bodily
that the imagination
other confused, obscure,
kind
corporeal,
of two kinds
and the other through the
grasp, form, and. conceive.
the
is
enters the understanding through the exterior
bodily senses senses,
is
supernatural knowledge
special
The
;
first
com
apprehensions,
municated to the mind without the intervention of any one of the bodily senses. These are visions, revelations, locutions,
which
is
and
spiritual impressions.
be led into
this
by
is
the
work of faith.
directing
beginning with the
then*.
kind,
obscure and general, has but one form, that of
contemplation, which
re-t,
The second
it
first
The
soul
thereto through
and detaching
is
all it
to
the
from
[CHAP.
OF MOUNT CARMEL.
XI.]
CHAPTER Of
103
XI.
the hurt and hindrance resulting from apprehensions of the
understanding supernaturally produced through the instru How the soul is to be mentality of the outward senses.
guided under such circumstances.
THE
notions, mentioned in the foregoing chapter,
first
are those which relate to the understanding in the order
speak of them now, because I have discussed them in the first book, while showing I shall not
of nature.
how
be led into the night of sense, where I have given fitting directions concerning them. And therefore the subject of the present chapter will be those the soul
to
is
notions and apprehensions which relate to the under
standing solely in the supernatural order, in the way of the outward bodily senses of seeing, hearing, tasting,
spiritual
and
With
and touching.
smelling,
men
respect to all these,
are occasionally liable to representations
them
in a supernatural way. forms and figures of those of They sometimes see the another life, saints, or angels good and evil, or certain objects, set
before
extraordinary lights and brightness. words, sometimes seeing those
They have
They hear strange
who a
utter them,
and
sometimes
not.
at times of
most sweet odours, without knowing whence
they proceed. affected
;
sensible
Their sense of taste
is
perception
also deliciously
and that of the touch so sweetly caressed at marrow exult and rejoice,
times that the bones and the bathed, as
which we
it
were, in joy.
call the
This delight
is
like to that
unction of the Spirit, flowing from
THE ASCENT
104
[BOOK
II.]
Him
through all the senses of simple souls. And this sweetness is wont to affect spiritual persons, because of that sensible devotion, more or less, which sensible
own measure.
they have, every one in his 2.
Still,
though
senses in the
way
all
these
may happen
to the bodily
we must never rely on them, rather we must fly from them,
of God,
nor encourage them yea, without examining whether they be good or ;
evil.
For,
inasmuch as they are exterior and in the body, there is the less certainty of their being from God. It is more
God should communicate Himself through
natural that
the spirit
wherein there
is
greater security and profit
than through the senses, wherein there is usually much danger and delusion, because the bodily for the soul
sense
decides
thinking them to
and judges, spiritual things, be what itself feels them to be, when in
upon,
body and
reality they are as different as
The bodily
and reason.
sense
things as a beast of the reason.
and, at least, spirituality.
as ignorant of spiritual
field
He who makes much
and exposes himself
is
soul, sensuality
of the things of
is
of them mistakes his way,
danger of delusions places a great obstacle on his road to true For all these bodily matters bear no to the great
;
proportion to spiritual things.
There
always ground for fear that they proceed from the devil rather than from God for the devil has 3.
is
;
and corporeal, and can more easily deceive us therein than in what is more interior. And these bodily forms and objects, the
more
influence in that
which
is
exterior
they are, the less do they profit the interior spiritual man, by reason of the great distance
more
exterior
OF MOUNT CARMEL.
[CHAP. XI.]
and disproportion and the
spiritual.
some
cate
105
between the corporeal
subsisting
For, although these things
spirituality, as
proceed from God, yet
it
always the case
is is
much
less
communi when they
than
would
it
have been, had they been more spiritual and interior and thus they become more easily and readily occasions
;
As
and vanity.
of error, presumption,
they are so
palpable and so material they excite the senses greatly, and the soul is led to consider them the more important, the more they are
It
felt.
runs after them and abandons
the secure guidance of faith, thinking that the light they give is a guide and means to that which it desires, union
with God.
Thus the
things, the
more
means, that itself
is,
it
more
soul, the
it
makes
of such
strays from the perfect way and
the faith.
Besides,
when
the soul perceives
subject to these extraordinary visitations, self-esteem
very frequently enters
in,
and
it
thinks itself to be some
thing in the eyes of God, which is contrary to humility. The devil also knows too well how to insinuate into the soul a secret,
For
this
and sometimes an open,
self-satisfaction.
end he frequently presents to the eyes the forms he causes voices well
of saints, and most beautiful lights
;
dissembled to strike the ear, and delicious odours the smell
;
he produces sweetness
in the
mouth, and
thrills of
pleasure in the sense of touch and all to make us long for such things that he may lead us astray into much ;
evil. 4.
For
disregard
this reason, then,
we must always
reject
these representations and sensations.
and For
even if some of them were from God, no wrong is offered to Him, because the effect and fruit, which He desires
THE ASCENT
106
[BOOK
to bring forth in the soul, is not the less
when
that soul rejects
reason
this
is
:
all
same
communications
from God,
moment
if
The
not.
corporeal visions or affection of
the
at the
accomplished
them and seeks them
of the other senses
II.]
any
true of all other interior
is
their chief object
effect
of their presence, before the soul has
time to deliberate whether
shall entertain or reject
it
For as God begins them in a supernatural way without effort on the part of the soul, and without
them.
them
respect to any capacity for
He desires
to
so the effect, which
;
produce by means of them,
is
wrought with
out reference to any effort or capacity of the soul perfected and brought
without
its free
will in
came
into contact with fire
its
5.
if
is
chiefly
body.
So
devil
if
it
:
fire
necessarily performs
functions.
the case with good visions and apparitions
the soul wills
and
it
specially
not, they
in
the
also the visions,
produce their
although they
God
so
effects,
which are the work of the
trouble or dryness of spirit,
are not
:
soul rather than in the
without the consent of the
visions of
it is
a person quite naked matters not whether he
as
is,
be burned or not, the
This
even
It
any way.
own proper
for
consent, and therefore does not depend
on the
wills to
;
the spirit passively
to pass in
vanity,
effectual
are for good.
soul
1
bring
forth
or presumption, for
evil,
as
the
Diabolic visions do not
proceed beyond the primary motions, neither can they and the influence the will, provided it seeks them not ;
disquiet which they occasion does not last long, unless the soul be negligent and irresolute when they occur.
But the visions of God penetrate
into the inmost parts of
OF MOUNT CARMEL.
[CHAP. XI.]
107
and produce their effects, a quickened zeal and overpowering joy, which enable and dispose it to assent the soul,
and lovingly to good. StiJ, even when these outward visions and impressions come from God, if the freely
cleaves
soul
to
them and accepts them
readily, six
inconveniences follow. i.
The
perfect guidance of faith is lessened
the experience of sense derogates from faith as I have said, surpasseth
all sense,
;
;
because
for faith,
and thus the
soul,
by not closing turns ii.
its eyes against every object of sense, from the means of union with God. away
are hindrances in the
They
of the
way
spirit,
if
they are not rejected for the soul rests upon them, and does not regard the invisible. This, too, was one of ;
those reasons, of which our Lord spoke to His disciples, that
it
was expedient
for
that the Spirit might
Mary Magdalene
them that
come.
to kiss
His
He
should go
Neither did
He
away
permit
His resurrection,
feet, after
in order that she, as well as the disciples in the former
case, iii.
might be the more grounded
The
in faith.
soul clings selfishly to them,
and
advance to true resignation and detachment of iv.
The
soul
loses the
interior spirit they
good
produce,
the sensible part of them,
Thus that abundantly
spirit,
which
received
;
effect of
because
which
is
is
spirit.
them and the has regard to
the least important.
the proper
because that
impressed in the soul when
it
does not
we deny
fruit, is
is
not
so
most deeply
ourselves in
all
things of sense, as they are most at variance with the
pure
spirit.
THE ASCENT
108 v.
The
soul
assumes them
devil, that he
may
knows well how
profit rightly profit
of
to
transformeth himself
them opens the door
to the
dissemble and disguise his '
into
seem
to
be good;
an angel of
treat this question hereafter,
chapter on
come from God.
deceive us by others like them
visions so that they shall
by
he
;
own
for satan *
I shall
light.'
the grace of God, in the
spiritual 'gluttony in the third book.f
therefore expedient that the soul should close
eyes and reject them, come they whence they may.
we shall make way for him so much power over us,
we do
and give
it
;
believe that they
The ready admission
unless
J
seek them and to occupy ourselves with does not send them for this end neither
God should we easily
6. It is
God, because
own and not to
for our
II.
is to
them.
vi.
gifts of
own, and does not
for its
To assume them
by them. by them,
wasting the
is
[BOOK
evil visions
so
come
in the place of those
its
For
those of the devil, that not only will
which are
divines,
become so numerous, but, when that the devil will have every influence over us, and God none, as it has happened to many incautious and the latter cease, will also
ignorant souls.
These so
relied
on
their visions, that
them had great difficulty in returning to God many in pureness of faith, and many never returned at all so of
;
widely and so deeply had the roots of the devil grown within them. For this reason it is good to shut our ayes against these visions and to be afraid of them
withdrawing from the of the devil "*
2 Cor.
;
xi. 34.
evil visions
all.
By
we escape the delusions
by withdrawing from those which are good t Cb.
ix.
;
see also ihe
Dark Night, bk, \,
ch. vi.
OF MOUNT CARMEL.
[CHAP. XI.]
we put no still
obstacles in the
109
of faith, and the spirit
way
derives fruit from them.
7.
When
the soul gives admission readily to these
God withholds them, because
visions
cleaves to
it
them
and does not duly profit by them the devil also insinuates himself and multiplies his own visions, because the soul ;
makes room
But when the soul
them.
for
and not attached
that he cannot injure us then
God
placing
soul,
over
faithful servant to
been
The
things.'*
visitations
step
by
This
is
things, like the
many
whom
God
is said,
it
soul that
will not leave,
step, to the divine
the
He visits
humble and detached *
Because thou hast
faithful
He
it
up,
union and transformation. :
in the senses according to its capacity
;
temperance these
receiving in all
strength and nourishment,
the better
amid these
shall raise
our Lord tests and elevates the soul
way
it first
is
till
so that, having conducted itself then as
own
good and
over a few things, I will place thee over
faithful
many
resigned
and, on the other hand,
;
multiplies His graces in the it
is
to such visions the devil retires, seeing
and more abundant
overcome the devil on to the second
;
in the first
and
if it
it
ought
to do,
first
morsels for
may
be admitted to
feast.
combat
shall
it
its
If the soul shall it
shall then pass
be victorious there
also,
and then through the shall then pass on seven mansions, the seven degrees of love, until the to the third
it
Bridegroom
shall bring
it
;
to 'the cellar of
wine'f
or
perfect charity.
Blessed
is
that soul
which knoweth how
to fight
against the beast with seven heads,* which he opposes *
S.
Matt. xxv. 21.
t Cant
ii.
4.
+ Apoc.
xiii.
I.
THE ASCENT
110
[BOOK
II.
J
seven degrees of love. The beast fighteth against each of these degrees with his seven heads and with to the
;
each one of them against the soul in all the seven mansions, wherein the soul is tried and gains each degree of the love of God.
And, beyond
all
doubt,
if
the soul shall faithfully fight against every one of these
heads and obtain the victory, it will deserve to pass on from one degree to another, or from one mansion to the
have reached the highest, having destroyed the seven heads by which the beast waged so furious a war against it. So fearful is this war that the next, until
shall
it
'
Apostle says,
It
was given unto him
to
make war with
the saints and to overcome them,'* arraying his weapons
and munitions of war over against each of these degrees of love.
Many,
alas,
there are
who
enter the battle of the
spiritual life against the beast,
the
first
who do
not cut off even
head, by self-denial in the sensual objects of
this world.
but not the second speaking.
more
Others,
the visions of sense
But what cut off
who, having the third head
also,
successful, cut off the
is
more
which
still is,
painful
not only the
first
first,
of which I that
am
some
and second, but
relates to the interior senses
and the passage from the state of meditation into a higher one, are overcome when they should enter into the purity of the spirit
by the
beast,
assault with his heads restored to latter state
him
The
'
worse than the
seven other spirits
spiritual
man must *
Ibid. 7.
first,'
who
life,
for
returns to the
and renders
'theii'
he bringeth with
more wicked than
himself.' t
therefore reject all these appret S. Luke
xi. 26.
OF MOUNT CARMEL.
[CHAP. XI. J
Ill
hensions, together with the bodily satisfactions to which
the exterior senses are liable,
he would destroy the
if
first
and second head of the
first
and second mansion of love by a living
laying hold
by entering
into the
faith,
not
nor being embarrassed by, the impres
of,
of the
sions
beast,
exterior
senses
;
for
these present the
greatest impediment to the spiritual night of faith. It is
8.
now
clear that these visions
of sense cannot be the
and apprehensions
means of the divine union,
for
And this is one of they bear no proportion to God. the reasons why Christ would not suffer Mary Magda lene to touch
more
perfect
greatly
Him, and yet allowed it, as the better and course, to St. Thomas. The devil rejoices
when
to accept
a soul seeks after revelations and
them
for
;
is
ready such conduct furnishes him with
opportunities of insinuating delusions, and dero
many
gating from faith as much as he possibly can for such a soul becomes rough and rude, and falls frequently into ;
many I
temptations and unseemly habits.
have dwelt at some length on these exterior com order to throw greater light on the
munications in others,
much
which
to say
I
on
have done with
have soon to discuss. this
it.
this single sentence
matter that I ;
it
But
I
have so
appears impossible to
might sum up what
I
have said
in
that these visions should never be
admitted, unless in certain rare instances, after examina tion
by a
learned, spiritual,
and experienced
and even then there must be no desire
for
them.
director,
THE ASCENT
112
CHAPTER Of
[BOOK
XII.
and imaginary apprehensions. Their nature. They cannot be proportionate means of union. The evil results of not knowing how to detach oneself from them in time.
natural
BEFORE
discussing
wont
be
to
the
are
supernaturally to the interior
represented
now
should
which
visions
imaginary
sense, the imagination and the fancy, I
II.]
it
expedient that
is
speak of the natural
to proceed orderly
apprehensions incident to the same interior bodily sense. I
this course that
adopt
to the greater
which
from that which
more inward
is
wherein the soul course
we may advance from
is
to that
is
more outward
most
to that
interior recollection
united with God.
have hitherto observed.
I
the less
This, too,
In the
first
is
the I
place,
treated of the detachment of the soul from the natural
apprehensions
of
exterior
objects,
from the natural powers of the the
then treated in
liable
consequently,
This
I
did in
book,* while speaking of the night of sense.
first
natural
and,
desires.
I
detail of detachment from exterior super
apprehensions, to which the exterior senses are as in the preceding chapter
so that
I
may
guide
the steps of the soul into the night of the spirit in this
second book. 2.
Now
the
first
bodily sense, the
we must
cast
all
subject
of discussion
for
the interior
imagination and fancy, out of which
imaginary forms
naturally incident thereto, and is
is
and apprehensions
show how impossible
the soul to attain to union with *
Bk.
I ch. iv.
God
it
until their
OF MOUNT CARMEL.
[CHAP. XII.]
operations shall have ceased, because they can never be the proper and proximate 3.
The
means of union.
senses of which I
am now
speaking particularly
are two, bodily and interior, called imagination and fancy,
which
one there
and
is
in their order subserve
each other.
In the
something of reasoning, though imperfect
an imperfect way; the other, the imagination, forms the image. For our purpose the discussion of in
either is equivalent to that of the other,
and therefore
when
be understood
I
do not mention them both
that
what
also,
and that
is
said of the one I
am
is
let it
applicable to the other
speaking indifferently of both, with
out distinguishing between them. 4. All, therefore,
that the senses perceive
are called imaginations and fancies
that
is,
and fashion forms repre
sented to the senses in bodily shape and likeness.
may
take
place
two ways
in
without the action
of the
These
supernaturally when,
senses,
they
may and do
become present passively before them. These are called imaginary visions wrought supernaturally, of which I shall
The other way is natural, when effect them by their own operation,
speak hereafter.*
the senses actively
through forms, figures, and images. These two powers serve for meditation, which is a discursive act by means of imagery, forms, and figures, wrought and fashioned in the senses. picture to ourselves Christ on the
We
cross, or
bound
to the pillar, or
throne in great majesty.
a most beautiful
light, *
So
also
God sitting on His we imagine glory as
and represent before ourselves Ch. xxiv.
i.
THE ASCENT any other
object,
of imagination
is
human
[BOOK
11.
J
or divine, of which the faculty
capable.
All these imaginations and apprehensions are to be emptied out of the soul, which must remain in darkness 5.
so far as
it
concerns the senses, in order that
attain to the divine union, because they bear tion to the proximate
we may
no propor
means of union with God
;
as
neither do bodily things, the objects of the five exterior senses. 6. The reason is, that nothing enters the imagination but through the exterior senses. The eye must have seen, or the ear must have heard, or the other senses must
first
have become cognisant of all that is in it. Or at we can only form pictures of what we have
the utmost, seen,
heard, or felt;
excellent than
the senses.
and these forms are not more
what the imagination has received through
Though we
picture
in
our
imagination
palaces of pearls and mountains of gold, because
we
have seen gold and pearls, yet after all this is nothing more than one piece of gold or a single pearl, even
though the imagination ranges them
And
in a certain order.
as created things, as I said before,* cannot have
any proportion with the being of God,
it
follows that all
the conceptions of the imagination, which must resemble
them, cannot serve as proximate means of union with
Him. Those persons, minds under any
therefore, who represent
or anything else, thinking far
God to their
sort of figure, or as a great fire or light,
Him
from drawing near unto Him.
to
siderations, forms,
be like them, are very For though such con
and methods of meditation may be Ch. viil
OF MOUNT CAKMEL.
[CHAP. XII.]
115
necessary for beginners, in order to inflame and fill their souls with love, through the instrumentality of sense, as
and though they may serve as remote means of union, through which souls must I shall explain hereafter*
usually pass to the goal and resting-place of spiritual
they must so make use of them as to pass beyond them, and not dwell upon them for ever. 7. If we dwell upon them we shall never reach the still
repose
goal,
which
not like the remote means, neither has
is
it
any proximate relation with them. The steps of a ladder have no proximate relation with the goal and place to which we ascend by it, towards which they are but means so if he who climbs does not leave behind all ;
steps so that
none remain, or
if
he
rests
upon one of
them, he will never ascend to the summit, to the peaceful resting of the goal. The soul, therefore, that will ascend
supreme good and
must pass
this
life
to the
beyond
all
these steps of considerations, forms, and
in
rest
no likeness or proportion to the end, which is God, towards which it tends. 'We may not suppose,' saith the Apostle, the Divinity to be like unto gold, or silver, or stone, the graving of art and
notions, because they bear
'
device of man.' f 8.
Great, therefore,
is
the mistake of those spiritual
persons who, having laboured to draw near unto
God
by means of imagery, forms, and meditations, such as become beg nners while God would attract them to the more spiritual, interior, and unseen good, by depriving them of the joy and sweetness of discursive meditationdo not accept the guidance, neither venture nor know how * 12
Ch. xv.
t Acts
xvii. 29.
THE ASCENT
116 to detach themselves
[BOOK
from these sensible methods
to
II.]
which
they have been accustomed. They retain these methods still, seeking to advance by them and by meditation upon exterior forms, as before, thinking that
it
must be so
always. 9.
They take great pains sweetness or none
little
in the matter, but find very
yea, rather dryness, weariness,
;
and disquiet of soul increase and grow the more they search after the sweetness they had before, because it is
now
impossible for them to have
The
soul has
it
as they
had
it
as
first.
no more pleasure in the food, as I have said already,* which was of the senses, but requires another of greater delicacy, interior, and less cognisable by the senses, consisting, not in the travail of the imagination, but in the repose of the soul, and in that quietness thereof, which
more
is
the soul advances in spirituality, the
the operations of it
then gives
and so
its
itself
The more
spiritual.
more
it
ceases from
on particular objects for sole, pure, and general act
its faculties
to
up
one
;
;
powers cease from the practice of that method
by which they once travelled towards the point to which the soul was tending as the feet cease from movement ;
and are
at rest
when
the journey
is
over
movement, there would be no goal things are means, where or when
for if all
;
to reach,
shall
we
and
were if all
enjoy the
end? 10.
be it
at
How sad
it is
to see
men who, when
peace in the repose of interior quiet,
with refreshment and peace, disturb
outward things, compel *
it
it,
the soul would
where God
draw
it
fills
away
to
to travel again along the road
Bk.
i,
ch. v.
OF MOUNT CARMEL.
[CHAP. XII.] it
had passed, and
abandon the
to
the sake of the means and
for
guided
This
to its rest.
it
is
117
goal,
where
it
reposes,
which
consider ati 3ns
not
without
effected
loathing and repugnance on the part of the soul, which
would repose it
happens
repose
;
to
for
in this tranquillity as in its
him who
when he
new
secret of their
be
to
idle,
made
is
And
feels it painfully.
proper place as has attained
after toilsome labour
to return to his
work he
as they do not understand the
condition, they imagine themselves
doing nothing
and so do not
;
suffer
them
selves to be at rest, but strive to reproduce their former reflections
and discursive
acts.
They
are therefore
of dryness and trouble, because they seek
sweetness where there
there for
no longer sweetness
is
full
for
them.
To them the proverb applies, 'the more it freezes the more it binds the more obstinately they cling to this '
;
the worse
becomes
their soul further
for them, because they lead from This is to spiritual peace. away
abandon what
greatest for
way
it
is
what
is
least, to travel
backwards along the road they came, and do again what they have done before. 11.
To
these
my
counsel
tion in loving waiting
is
learn to abide with atten
upon God in the
state of quiet; give
no heed to your imagination, nor to its operations, for now, as I have said, the powers of the soul are at rest,
and are not exercised, except waiting of love. violently,
by
in the sweet
and pure
If at times they are excited,
it
is
not
nor with meditation elaborately prepared, but more under the influence of
the sweetness of love,
God than
of the ability of the soul, as I shall hereafter
clearly explain.* *Cook
iii,
ch. xxxvi.
THE ASCENT
118 12.
Let
it is
necessary
for the
this,
for those
when
suffice
present,
ways
II.]
show how
to
who would make
abandon these methods and the proper time,
[BOOK
progress, to
of the imagination at
their growth, in that state wherein
they are, requires it. And that we may know when this time is come, I shall describe certain signs which the
man
spiritual
to
is
discern in himself, that he
thereby recognise the time
when he may
may
freely avail
himself of the goal already mentioned, and leave behind him all intellectual reflections and all acts of the imagination.
CHAPTER The
signs to
when
to
XIII.
be observed by the spiritual man that he may know withdraw the understanding from imaginary forms
and discursive meditations.
To
avoid confusion in
my
in this chapter to explain
teaching, I find
when
the spiritual
it
necessary should
man
abstain from the meditation which rests on imaginary
forms and mental representations, in order that he may abstain from it neither sooner nor later than when the
For as
Spirit calls him.
necessary to abstain from it at the proper time, in order to draw near unto God, that we may not be hindered by it ; so also must we not cease from
though
all
it
it
is
before the time, lest
we go backwards
that the powers of the soul
:
for
may apprehend who have
cannot be proximate means of union for those
made some
spiritual progress, still they serve, as
means, In that
which
is
remote
and habituate the minds of beginners spiritual by means of the senses, and to
to dispose
[CHAP.
OF MOUNT CARMEL.
XIII.]
clear the
way
119
and images,
of all other low forms
With this view I will temporal, worldly, and natural. mention here certain signs and evidences, three in number, by observing which the spiritual man may know whether the time is come for him to cease from meditation or not. 1.
When
i.
he finds he cannot meditate nor exert his
imagination, nor derive any satisfaction from it, as he was wont to do when he finds dryness there, where he
was accustomed and
to fix the senses
then the time
ness
2.
forth sweet
come. But while he finds sweetness,
able to meditate as usual, let
is
therefrom, except shall
is
and draw
when
him not cease
his soul is in peace, of
which
I
speak when describing the third sign. ii.
When
he sees that he has no inclination to
fix the
imagination or the senses on particular objects, exterior or interior. I do not
comes nor goes
mean when
for
disorderly even in the most
is
it
the imagination neither
but complete self-recollection no pleasure from tying
derives
when the soul down deliberately to
only it
other matters.
The third namely, when the 3.
iii.
sign
is
the most certain of the three,
soul delights to be alone, waiting
lovingly on God, without any particular considerations, in interior peace, quiet,
and repose, when the acts and memory, and will, at
exercises of the understanding, least discursively
which
is
the going from one subject
have ceased; nothing remaining except that and attention, general and loving, of which knowledge I have spoken, without the particular perception of to another
aught
else.
THE ASCENT
120
The
4.
spiritual
[BOOK
man must have
II.]
observed these three
signs together, at least, before he can venture with safety to abandon the state of meditation for that of the way of spiritual contemplation.
observe the
first
not enough for him to
It is
without the second, for
may happen
it
that he cannot meditate on the things of God, as before, because of distractions and the absence of due prepar ation.
sign,
He
must therefore have regard to the second and see whether he has no inclination or desire to
think of other things.
For when
this inability to fix the
imagination and the senses on the things of God proceeds from distraction or lukewarmness, the soul readily inclines to other matters,
and these lead
it
away from
God. Neither
5.
is it sufficient
have observed the first and
to
second sign if we do not also discern the third. For though we cannot meditate or think on the things of God,
and have no pleasure either in dwelling upon anything else yet this may be the effect of melancholy or some ;
other oppression of the brain or the heart, which is wont to produce a certain suspension of our faculties, so that
think upon nothing, nor desire to do so, nor have any inclination thereto, but rather remain in a kind of
we
soothing astonishment. By way of defence against this, we must be sure of the third sign, which is a loving
knowledge and attention
in peace, as I
however, true that in the this
loving knowledge
because subtile in the
it
and
is
as
is,
it
delicate,
second place, the
it
soul,
said.
It
is,
of this state
were, imperceptible,
then wont to be, in the
and as
have
commencement first
were, unfelt
;
place,
most
and because,
having been accustomed to
MOUNT CARMEL.
[CHAP, xiv] meditation, which perceive, and, as
it
is
more cognisable by
were, does not feel this
not subject to sense, and which
This
6.
is
121
is
sense, does not
new condition,
purely spiritual.
the case especially when, through not under
standing his condition, the spiritual man will not allow himself to rest therein, but will strive after that which is cognisable by sense. This striving, notwithstanding the abundance of loving interior peace, robs him of the sense
and enjoyment of
But the more the soul
it.
for this tranquillity, the
tinually
;
more
will
and the more conscious
it
it
grow
more
clear, I shall
disposed
therein con
be of this general sweeter to it than all
will
loving knowledge of God, which is besides, because it brings with it peace and ness and delight without trouble.
is
To make
rest,
sweet
this matter
explain in the following chapter
why
these three signs are necessary for the direction of the soul.
CHAPTER The
The
As
fitness of these signs.
necessity of observing
to the first sign,
XIV.
it is
them
to
for spiritual progress.
be observed that there are
two reasons, comprised as it were in one, why the spiritual man if he is to enter on the life of the spirit, which is
must abandon the way of the imagination and sensible meditation, when he has no pleasure in it and is no longer able to make his wonted
that of contemplation
reflection.
found,
The
by way
first is,
that
all
the spiritual good to be
of meditation in the things of God, has
been already in a manner bestowed upon him.
This
is
THE ASCENT
122
[BOOK
II.]
shown by the fact that he cannot now make his former meditations and reflections, and that he has no pleasure had
or satisfaction therein as he
not then attained to the spiritual
life.
whenever the soul receives a fresh receives
it
with pleasure, at least in
spirit, in
comes, and it profits by whereby This profiting would be miraculous. the
nourishes
philosophical ;
and
?
'*
The
reason, then,
now 2.
derives from
and
is this
and habitually
:
God
its fruit.
is
is
its
palatable '
Can an
not seasoned with
profit
is
no longer
which the mind
the soul has
now attained
to the spirit of meditation.
For the end of meditation and of
is
means
it.
The second reason
substantially
the
it
in accordance
meditation
why
possible, is the little pleasure
;
is
grace
otherwise
words of Job,
also with the
unsavoury thing be eaten that salt
it
What
saying,
in general,
And,
spiritual
it
with
he had
before, because
reflection
on the things
have the knowledge and the love of Him as Each time this is done, it is an act, and as acts
to
often repeated produce habits, so,
made by
knowledge continuously
acts of loving the soul, beget the
many
habit thereof in the course of time.
God
is
wont
times to effect this without these acts of meditation least without
many
of
them
at at
leading souls at once into
*he state of contemplation. Thus, what the soul obtained Before, at intervals,
by
*cts of knowledge, is
dint of meditation, in particular
now
by. practice converted into the
habit and substance of knowledge, loving, general, not distinct, or particular, as before.
betaking
itself to
prayer *
Job
vi.
And, like
6.
a
therefore, such a
man
with water
OF MOUNT CARMEL.
[CHAP, xrv.] before
him
drinks sweetly without
necessity of drawing
it
and
reflections, forms,
123 without the
effort,
through the channel of previous
And
figures.
the
moment such
soul places itself in the presence of God,
a
makes an
it
act of knowledge, confused, loving, peaceful, and tranquil, wherein it drinks in wisdom, love, and sweetness. 3.
This
disgusted tations
the reason
is
when compelled,
and
the soul
why
is
troubled and
in this state, to
make medi
to labour in particular acts of
knowledge. an infant at the breast, was sucking it, and bidden to
Its condition, then, is like that of
withdrawn from procure
it
while
it
own or of one when tasting the
nourishment by
its
efforts of its
;
who, having removed the rind, is, contained, bidden to cease therefrom and to
fruit it
peel
rind already removed, and then finds no
away the
rind and loses the fruit he
who with
had
in his
loses a prize already in his power.
many who have begun
They think
to enter
hand This
upon
like is
one
the case
this
state.
that the whole matter consists in discursive
the
meditations, in
understanding of particulars by
means of forms and images, which are the rind of the spiritual
life.
When
and substantial
they do not find these in that loving
quiet,
and where nothing
where the soul desires to dwell,
distinct reaches the understanding,
they suppose themselves to be going astray, wasting their time, and so go in quest of the rind of images and discursive meditation, not
now
to
be found, because long
ago taken away. Thus they do not enjoy the substance, neither can they meditate and so they vex themselves, ;
thinking that they are going backwards, are lost.
This
is
and that they
certainly true, but not in the
way they
THE ASCENT
124
mean
they are lost to their
:
own
[BOOK
sense, to their first
perceptions and understanding, which to gain the spiritual
which
life
is
II.]
nothing else but given unto them for is
;
the less they understand, the further do they enter into
through which they have to pass in order to be united with God, in a way that surpasses the night of the
all
spirit,
understanding.
4.
There
because
it
is
but
little for
me
to say of the second sign,
evident that the soul has necessarily no
is
pleasure at that time in other those of the world, seeing that
imaginary representations, it has none, for the reasons
already given, in those which are most befitting
it,
the imaginative faculty, in this state of recollection,
wont
to
as
Only, as I have said before,
those of the things of God.
is
come, and go, and vary, but without the consent and without giving it any pleasure; yea,
of the soul
rather, the soul is then afflicted thereby, because of the
interruption of 5.
its
peace and sweetness.
Nor do I think it necessary here to speak
fitness
discern
whereby we may cease from meditation. That
and necessity of the
when we
are to
a knowledge
at all of the
third sign,
and attention
to, God, general have explained this in some degree while speaking of the first sign and I have to treat of it again
sign
is
and loving.
of,
I
;
directly,*
when
I
speak of that general, confused know apprehensions of propose now to mention one
ledge, after discussing the particular
the understanding.
But
reason only, which will
I
make
it
clear
or general loving knowledge of God, * Bk. n,
ch. xxxii.
why is
this attention,
necessary,
when
OF MOUNT CARMEL.
[CHAP, xiv.]
man
the spiritual
125
passes from the state of meditation to
that of contemplation.
That reason
6.
is this
:
if
the soul were without this
knowledge or sense of God's presence at that time, the result would be that it would have nothing, and do nothing for having ceased from meditation, wherein the soul acts discursively, by means of the senses and con ;
templation not yet attained to, which is that general knowledge, wherein the spiritual powers of the soul,
memory, understanding, and will, are exerted, and united this knowledge, which is as it were effected and
in
received in
them
of necessity
fail
;
every act of the worship of God must for the soul cannot act at all, nor receive
impressions, nor persevere in the
but in the It is
way
work
it
has before
it,
of these two powers of sense and spirit.
by the bodily senses that the soul
search out, and effect the knowledge
is
able to
of things
reflect, ;
and
by the spiritual sense to rejoice in the knowledge thus attained without further labour,
The
difference
between these two conditions of the soul is
like the difference fruit
by
it
of our ;
work
;
between working, and enjoyment of the between receiving a gift, and profiting
between the
journey's end
;
search, or reflection.
of travelling, and the rest at our
toil
between the preparation of our food, and it. If the soul be idle, not
the eating or enjoyment of occupied, either with reflection, or
with
its
bodily faculties in meditation and
its spiritual faculties
and pure knowledge,
it
is
in contemplation
impossible to say that
it is
This knowledge is therefore necessary occupied at all. for the abandonment of the way of meditation and reflection.
THE ASCENT
126
But
7.
be remembered that
to
it is
am
ledge, of
which
delicate
particularly
spiritual,
and
speaking,
is
when most
at times so subtle
knowledge
which
it is
when
all
pure, simple, perfect,
it
is
it.
most pure,
This
Such a
soul,
is
and
clear,
enters into a soul most pure
other acts of knowledge and special
perceptions, to which the understanding or the sense cling.
and
that the soul, though in the prac
that
and detached from
II.]
know
this general
not observant or conscious of
when
the case simple,
I
interior
tice thereof, is
[BOOK
because freed from
all
may
those things
which were actually and habitually objects of the under standing or of the sense, is not aware of them, because the accustomed objects of sense have failed the reason
why
this
it.
This
is
knowledge, when most pure, perfect,
and simple, is the less perceived by the understanding, and is the most obscure. On the other hand, when this knowledge is less pure and simple the more clear and the more important it seems to the understanding ;
because
it is
mixed up
with, clothed
certain intelligible forms, of
most easily takes cognisance,
When
enough.
to its hurt. will
make
particles of dust, they are then
more
pure, simple, and :
also,
plain
is full
of atoms
more palpable, and
and yet those rays are then less perfect, because mixed up with so much
visible to the eye
impurity
this
the rays of the sun penetrate through a
crevice into a dark room, the air in which
and
in,
which the understanding
The following comparison
8.
in,
or involved
;
when they
are most pure and most free
from dust, the less are they cognisable by the material eye
;
and the more pure they are the
and considered.
If,
less are
they seen
again, these rays were altogether
/r:
OF MOUNT CARMEL.
[CHAP, xiy.]
pure, clear of every atom,
would be
dust, they
absence of
all objects
pure and simple light
127
and of the minutest
particle of
by reason of the
utterly invisible,
whereon the eye could
rest
for
;
not properly the object of vision, but the means whereby we discern visible things and so, if there be no visible objects present to reflect the is
;
Hence, then, a ray of light nothing can be seen. entering in by one crevice and going out by another, unaffected by any material object, cannot be seen and
light,
;
yet that ray
is
more pure and
distinctly seen
clear than
when
it is
most
through being mixed up with visible
objects.
Such are the conditions of the
9.
regard to the eye of the soul, which
spiritual light with
is
the understanding,
knowledge and supernatural light strikes so purely and so plainly. So clear is it of all intelligible forms, which are the adequate objects of the
against which
this
understanding, that the understanding of its presence. Sometimes, indeed it
pure
creates
darkness,, because
it
is
not conscious
when
it
is
most
withdraws
the
understanding from its accustomed lights, forms, and fantasies, and then the darkness becomes palpable and visible.
10.
At
other times, also, the divine light strikes the soul
with such force that the darkness
unheeded and
is
;
is
unfelt
and the
the soul seems unconscious of
therefore lost, as
it
all it
light
knows,
were, in forgetfulness,
knowing unaware of
nor what has happened to it, It may and does occur that many the lapse of time. hours pass while it is in this state of forgetfulness all not
where
it is,
;
seem but a moment when
it
again returns to
itself.
The
THE ASCENT
123
cause of this forgetfulness
is
[BOOK
II.]
the pureness and simplicity
of this knowledge, which, being itself pure and clear, cleanses the soul while
and
it fills it,
purifies
of all the
it
apprehensions and forms of sense and memory through which it once acted, and thus brings it to a state ot
and unconsciousness of the
forgetfulness,
flight of time.
This prayer of the soul, though in reality long, seems to last but for a moment, because it is an act of pure intelligence
for
;
it is
that prayer which
the clouds,'* time being unheeded while
the clouds because the soul
said to
is it
lasts
:
it
'
pierce pierces
then in union with the
is
heavenly Intelligence. This knowledge leaves behind it in the soul, when awake, all the effects it then wrought, without any consciousness on the part of the soul that they were wrought. These effects are the lifting up of the soul to the heavenly Intelligence, the withdrawal
and estrangement of it from forms and figures of them. 11.
Thus '
self, said,
and from the
who, when he returned to him have watched, and am become as the lonely befel David,
it
I
all things,
'
expresses his Lonely sparrow on the housetop.' f estrangement and detachment from all things and the housetop the lifting up of the soul on high. The soul '
;
'
'
is
now, as
it
knows God
were, ignorant of
only, without
all
things, because
knowing how.
The
it
bride also
speaks of this ignorance as one of the effects of this sleep or forgetfulness, saying, I knew not :'+ that is, I know '
not how.
Though he
to
whose
soul
is
given this
know
ledge seems to be doing nothing and to be wholly *
Ecclus. xxxv. 21.
t Ps.
ci. 8.
Oratio humiliantis se nubes penetratit.
t Cant,
vi, IX.
OF MOUNT CARMEL.
[CHAP xiv.]
129
unoccupied, because the imagination has ceased to act, he still believes that the time has not been lost or use
though the harmonious correspondence of the powers of the soul has ceased, the understanding
lessly spent
:
for
The bride in her wisdom question, when she says, I sleep,
thereof abides as I say.
answers herself
and
this
*
my heart watcheth and cease from
state,
supernaturally, lifted
'
*
:
I sleep in
up
my
A
knowledge. discern whether the soul
pleasure in the thought of
we
natural
in supernatural
occupied in this secret intelligence
12. Still
my
heart watcheth
by which we may
sign
though
all exertion,
is,
that
it
is
has no
anything high or low.
are not to suppose that this knowledge
necessarily induces this forgetfulness
the reality of
;
it
does not depend on this. This forgetfulness occurs when God in a special way suspends the faculties of the soul.
This does not often occur, for this knowledge does not
always
fill
the whole soul.
It is sufficient for the
purpose
that the understanding should be withdrawn from all
whether temporal or spiritual, should have no inclination to dwell
particular knowledge,
and that the
upon
either.
will
This sign serves to show that the soul
when
is
in this state of forgetfulness,
is
furnished and communicated to the understanding
only.
But when
which
is
it
is
communicated
this
knowledge
to the will also,
almost always the case in a greater or less degree, the soul cannot but see, if it will reflect thereon,
that
it is
occupied by this knowledge
;
because
it is
then
conscious of the sweetness of love therein, without any particular knowledge or perception of what it loves *
Cant.
v. 3.
THE ASCENT
130 13.
This
the reason
is
ing and general
;
[BOOK
II.
J
why this knowledge is called lov
for as
communicates
it
itself
obscurely
to the understanding, so also to the will, infusing therein
love
and
sweetness
confusedly,
without
the
soul's
knowing distinctly the object of its love. Let this suffice to show how necessary it is for the soul to be occupied oy
this
knowledge, in order that
and
meditation,
to feel
it
may
leave the
way
of
notwithstanding the
assured,
appearance of doing nothing, that it is well employed, if it discerns the signs of which I am speaking. It appears, also,
from the illustration drawn from the shining of the
sun's rays, full of atoms, that the soul this light to it
be then most pure,
itself to
presents
is
subtile,
the understanding
not to imagine
and
clear,
when
more palpably and
more comprehensibly. For it is certain, according to Aristotle and theologians, that the more pure and sublime the divine light
is,
the
more obscure
it is
to our
understanding.
have much to say of this divine knowledge, both is in itself, and in its effects upon contemplatives but
14. I
as
it
;
I reserve
it
for its proper place.
The
present discussion
would not have been so long had it not been requisite that the subject should be left in somewhat less confu sion than case.
it is
at present,
Over and above the
which
I
must admit
mouth, because
my
it is
in itself strange
poor method and
without confidence in
be the
fact that this subject is rarely
treated in this way, whether in writing or
also
to
little
my own
by word
of
and obscure, comes,
knowledge.
I
capacity to explain
am it,
and therefore grow prolix and wearisome, exceeding the just limits required for the explanation of this division
OF MOUNT CARMEL.
[CHAP, xv.] of the subject.
I
ally on purpose by one view of it
;
I
consider that I
what
is
admit that
I
131
have done
this occasion
cannot be explained be another and only because may by have in this way thrown more light on for a subject that
;
For
to follow.
this reason, in order to conclude
this part of the subject, I think I
ought to solve one
question concerning the duration of this knowledge,
which
propose to do in the following chapter.
I
CHAPTER XV. Of
the occasional necessity of meditating
and exerting the natural to enter on the con
on the part of those who begin
faculties
templative state.
HERE
it
may be
God has begun
asked, whether proficients, those
to lead into this supernatural
of contemplation, are, in virtue of this
whom
knowledge
commencement,
never again to return to the way of meditation, reflections, and natural forms To this I answer, that it is not to ?
be supposed that those who have begun to have this pure and loving knowledge are never to meditate again
For in the beginning of their advancement the habit of this is not so perfect as that they should be
or attempt
it.
able at pleasure to perform the acts of
Neither are
it.
they so far advanced beyond the state of ineditation as to be unable to meditate and make their reflections as before,
and
to find therein
when we
see,
by
something new.
Yea, rather, at
not occupied in this quiet, or knowledge,
sary to
have recourse to
the habit of
it
in
first,
the help of these signs, that our soul it
reflections, until
some degree
is
will
be neces
we
attain to
of perfection.
Such
will
THE ASCENT
132
be the case when, as often as
[BOOK
we apply
JJ.]
ourselves to
meditation, the soul reposes in this peaceful knowledge, without the power or the inclination to meditate because, :
until
we
arrive at this, sometimes one, sometimes the
other, occurs in this time of proficiency in such a
that very often the
peaceful attendance upon God, with
all its faculties in
repose; and very often also will find
it
necessary, for
that end, to have recourse to meditation, calmly
But when
moderation.
state
this
is
and with
attained
meditation ceases, and the faculties labour no more
then
we may
way
soul finds itself in this loving or
to, ;
foi
rather say, that intelligence and sweetness
are wrought in the soul, and that
it itself
abstains from
every effort, except only that it attends lovingly upon God, without any desire to feel or see anything further
than to be in the hands of God,
Himself to the to
But we must take
to receive in pureness
light, that
communicates
soul, thus passive, as the light of the
him whose eyes are open.
we wish
Who now
no other
lights of
sun
care,
ii
and abundance this divine knowledge, or forms, or
more palpable kind, intervene, kind bears any resemblance to that nothing ol this serene and clear light. And, therefore, if at that time we
figures of meditations, of a for
seek to
apprehend and
however
spiritual
pure and limpid
they
reflect
may
be,
on particular objects,
we
light of the Spirit,
clouds before us, as a
man who
shall obstruct the
by interposing these
should place anything
before his eyes impedes the vision of things beyond. 2.
It
appears, then, from all this that the soul,
when
it
have purified and emptied itself from all these intelligible forms and images, will then dwell in this pure shall
OF MOUNT CARMEL.
[CHAP, xv.]
and simple
light,
perfection.
This light
transformed thereto in the state of ever ready to be communicated
is
to the soul, but does not flow in,
and
13?
because of the forms
which infold and embarrass the
veils of the creature
Take away these hindrances and coverings, as I and the soul in detachment and of will then, being pure and simple, be poverty spirit soul.
shall hereafter explain,
transformed in the pure and sincere divine Wisdom who is the Son of God. For then that which is natural
having
failed, that
into the
without 3.
which
is
enamoured soul filling
;
divine flows supernaturally
for
God
leaves
it
not empty
it.
When the spiritual man is unable to meditate, let him
learn to remain in loving attention to God, in the quiet of his understanding, though he
nothing.
For thus by
little
and
will the divine tranquillity
may seem
to
be doing
and most rapidly,
little,
and peace, from
this
mar
and deep knowledge of God, involved in the Let him not divine love, be infused into his soul. vellous
meddle with forms, imagery, meditations, or of any kind, that he may not disquiet his
reflections
and
soul,
drag it out of its peace and contentment into that which can only end in bitterness. And if this inactivity should be a cause of scruples, let him remember that it is
rest,
not a slight matter to possess our soul in peace and
without
This
effort or desire.
requires at our hands, saying,
'
Be
is
still,
and see that
Learn to be interiorly empty of you will see with delight that I am God.
God.'*
PS. xiv. ii.
what our Lord
all things,
I
am
and
THE ASCENT
134
CHAPTER
[BOOK
II.]
XVI.
Of imaginary apprehensions supernaturally represented to the fancy. They cannot be proximate means of union with God.
AND now having
treated of those impressions which the
soul receives in the order of nature,
the imagination and the fancy,
and which exercise necessary to discuss
it is
those which are supernatural, called imaginary visions,
inasmuch as they are images, forms, and appertain to sense, like those which are in the
and which figures,
also,
Under
order of nature. visions,
I
include
the designation of imaginary
everything which
may
be
super to the represented imagination naturally by images, forms, figures, or impressions, and these of the most perfect kind, which represent things,
and influence us more
and more perfectly than natural order of the senses. For vividly
is
it
possible in the
these impressions
all
and images which the five senses represent to the soul, and which establish themselves within it in a natural way,
may
also
have their place there
in a
without
therein
way
that
is
inter
any supernatural, represented vention whatever on the part of the outward senses.
The sense of fancy and memory
is,
house of the understanding, where are treasured
as
all
it
were, a store
forms and objects
and thus the understanding considers
up them and forms judgments about them. 2.
We must,
;
therefore,
remember
that as the five out
ward senses propose and represent to the interior senses the images and pictures of their objects; so in a super-
OF MOUNT CARMEL.
[CHAP, xvi.]
135
natural way, without the intervention of the outward senses,
may be represented the same images and pictures, and that much more vividly and perfectly. And thus by means of images God frequently shows many things to the soul, and teaches it wisdom, as we see throughout the Holy
He showed His glory in the cloud which covered the tabernacle;* and between the seraphim
Scriptures.
which covered wings.f
and
to
their
faces
and
their
feet
with their
To Jeremias He showed *a rod watching;':}: Daniel a multitude of visions.
The
with visions of his own, seemingly have an instance good, labours to delude the soul. 3.
devil, also,
We
of
it
in the history of the
we
kings of Israel, where
read
that he deceived the prophets of Achab, to
them the
push Syria
figure of horns,
till
he destroyed
by representing which the by king was to
it.
Yet, all
was a
delusion.
also was the vision of Pilate's wife concerning the condemnation of Christ, and many others.
Such
In the case of those
4.
who have made some
spiritual
more frequent visions. There is
progress, visions of the imagination are of
occurrence than bodily and' exterior no difference between them and those of the outward senses, considered as
images and representations
;
but
they produce, and in their perfectness they are more pure, and make a on the soul, inasmuch as they are deeper impresssion there
is
a great difference in the
effect
:
supernatural and at the
same time more
the exterior supernatural visions,
still,
interior
notwithstanding,
some bodily exterior visions produce a greater *
Exod.
$
Jer.
i.
xl.
ii.
33.
t
Is.
than
vi.
effect, for
2.
3 Kings xxii.
u,
12,
THE ASCENT
i36 this of
depends on the
will of
them as they are
in
God
[BOOK but
;
am
I
speaking
as being
themselves,
II.]
more
interior. 5.
The sense
of fancy
and imagination is ordinarily that
which the devil applies himselt with all his cunning, because it is the portal of the soul, and there too the to
understanding takes up, or leaves,
For
storehouse. devil too
come
its
this reason, therefore,
hither with images
wares as in a
God and
and forms
the
to
be
presented to the understanding; though God does not make use only of this means to teach the soul, seeing that
He
dwells substantially within
so directly
it,
and
is
able to do
by Himself, and by other methods.
not stop here to explain certain visions are from
object now,
my
I shall
how it may be known whether God or not, for that is not my
sole purpose being to direct the
standing, so that, in the
way
under
of union with the divine
be embarrassed or hindered by those wisdom, it which are good, nor deluded by those which are evil. shall not
6. I say, therefore,
with respect to
all
these impressions
ind imaginary visions, and others of whatever kind they may be, which present themselves under forms or images, or any particular intelligible forms, whether false as coming from the devil, or known to be true as
coming from God, that the understanding
is
not to
itself about them, nor feed itself upon them the must not willingly accept them, nor rest upon them, in order that it may be detached, naked, pure, and
perplex
;
soul
sincerely simple,
union.
which
The reason
is
of this
r.ever represented so as to
the condition of the divine is
that all these forms are
be laid hold of but under
OF MOUNT CARMEL.
[CHAP, xvi.]
ways and
certain
limitations
which the understanding
and the divine wisdom
;
to
be united admits of no
to
is
137
such limitations or forms, neither can
be comprehended
it
under any particular image, because it is all pureness and simplicity. However, if two extremes are to be united together, such as the soul and the divine wisdom, it is necessary that they should meet under a certain kind
of mutual resemblance
and hence the soul must be also
;
pure and simple, not limited, not adhering to any par ticular intelligence, and unmodified by any forms, figures,
As God
or image.
not comprehended under any
is
form, or likeness, or particular conception, so the soul
be united to Him, must not be under the power of any particular form or conception. God has no form or likeness, as the Holy Ghost tells us You heard also,
if it is to
'
:
saw not any form at all.'* That there was darkness, and a cloud,
the voice of His words, but you
But he also says, and is
obscurity,' f
'
which
He
united to God.
similitude in the
is
the dark night in which the soul
day that the
Horeb from the midst of the 7.
The
'
fire.'J
soul can never attain to the height of the divine
union, so far as
medium
You saw not any Lord God spoke to you in
says further on,
it
is
possible in this
of any forms or figures.
life,
through the
This truth
is set
before
us by the same Spirit of God in the book of Numbers, where we read of the rebuking of Aaron and Mary,
because they had murmured against their brother. God then would have them understand the high estate of union
and friendship with Himself '
Moses. *
If there
Deut.
iv. ij.
be
among t
Ib.
to
which
He had
you,' said God,
iv.
n.
t Ib.
'
raised
a prophet
iv. 15.
THE ASCENT
138
[BOOK
II.]
him in a vision, or I will him in a dream but it is not so with My servant
of the Lord, I will appear to
speak
to
;
Moses who to
is
him mouth
most
faithful in all
mouth and
to
My house,
for I
and not by
plainly,
and figures doth he see the Lord.'*
It is
evident from
that in the high state of the union of love,
this,
speak
riddles
God does
not communicate Himself to the soul under the disguise of imaginary visions, similitudes, or figures, neither is there place for such, but
mouth
to
mouth
that
;
the pure and naked essence of God, which
the
mouth
of
which
The
8.
in love, that
is
for
objects,
these
figures,
soul,
ascend to this perfect
and particular
things
proportionate or proximate ;
were
it
God, must be careful not to lean upon
imaginary visions, forms,
end
as
through the the mouth of the soul in the love of God.
soul, therefore, that will
union with
gible
is
in
He communicates Himself
and naked essence of the
to the pure will
God
is, it is
intelli
can never serve as
means towards so great an
yea, rather they are an obstacle in the way, and
therefore to be guarded against
and
rejected.
For
if in
any case we are to admit these visions and esteem them, that must be for the profit and good effects of true visions in the soul
;
effects, that is
not necessary, to secure these good should admit the visions yea, rather it
but
we
it is
;
always necessary to reject them that we
the more by them.
and tion
The
fruit
also of the exterior bodily visions,
is
the
willingly.
profit
communica
of knowledge, love, or sweetness, but
necessary for this result
may
of these imaginary visions,
that
we
it
is
not
should admit them
For as I have already said, when these visions *
Num.
xii.
6, 7, 8.
OF MOUNT CARMEL.
[CHAP, xvi.]
139
are present to the imagination they infuse into the soul that knowledge, love, or sweetness, according to the
and thus the soul passively receives their quickening effects without being able on its own part to hinder them any more than it could
good pleasure of God;
previous efforts to
its
acquire them, notwithstanding dispose itself for that end. 9.
The soul
in
some respects resembles a window which
cannot repel the rays of the sun striking against
which
is
disposed
for
the reception
thereof,
it,
but
and
is
passively illuminated thereby, without care or effort on its
own
Thus the
part.
cannot but receive the
soul
inflowing and communications of these representations,
because the will negatively disposed, cannot, in
its state
of
humble and loving resignation, resist the supernatural influence though, no doubt, its impureness and imper fections are a hindrance, as stains on the glass obscure ;
the light. 10. It is clear
from
this, then,
that the soul, the
more
it is
detached in will and affections from the stains of impres
and representations, in which the spiritual communications are involved, not only does not deprive itself of these communications, and the blessings of sions, images,
which they are the cause, but for
disposed
their
reception,
abundance, clearness, liberty of
mind;
all
is
thereby the more
and that
in
greater
and singleness of and shadows, which
spirit,
the impressions, veils,
hide the deeper spirituality within, being cast aside. If we feed upon them, sense and spirit are so filled, that spiritual
communication cannot freely and
be made to us
;
for while
we
in simplicity
are occupied with the outer
THE ASCENT
140
covering, the understanding
substance within.
much
of,
[BOOK
II.]
not free to receive the
is
If the soul will
make
admit, and
these impressions, the result will be embarrass
ment, and resting satisfied with that which of the least
importance in them, namely, with
all
that
it
can grasp and
and comprehend, the form, the representation, and the
The
particular conception.
chief part
and
spiritual part infused, eludes its grasp,
which
is
beyond
its it,
That only can
spiritual.
;
and
for
passively, without
knowing how visions
these
cause
this
to
I
maintain
make any such
what
can
it
perceive
own understand
its
intellectual
any
it
namely the sensible forms
of least value,
which are within the reach of ing
is
the soul cannot discern or explain
comprehension because it is wholly ;
of them, the
that
effort,
effort,
neither
the
soul,
and without
receives through
understand
nor
imagine. 11.
Forthese reasons, therefore, the eyes of the soul must
be continually turned distinctly intelligible
senses,
from
these
visible
and
things, communicated through the
which form
security of faith,
aside
neither
the
foundation nor the
and be fixed on the
invisible,
not on
the things of sense but on those of the Spirit which are not cognisable by sense for it is this that lifts up the soul ;
to
union in faith which
is
the proper medium.
And
thus
these visions will subsequently profit the soul in the
all
when
have perfectly renounced that sense and the understanding find in them and
attainment of faith
it
shall
;
when it shall have duly applied itself to that end which God had in view when He sent them, by detaching itself from them.
Because, as
I
have said before of bodily
OF MOUNT CARMEL.
[CHAP, xvi.]
God does
visions,
them and
not send them that the soul
set its affections
But here
12.
141
may admit
upon them.
arises this doubt
;
if it
be true that these
supernatural visions are sent from God, not for the
purpose of being received, clung to, and prized by the soul, why then are they sent at all, seeing that they are
and dangers, and are at least inconveniences, hindering our further advancement God being able to communicate spiritually to the very
the source of
many
errors
?
He
substance of the soul that which
thus communicates
through the senses in visions and sensible forms. 13. I shall reply to this
The
doubt in the following chapter.
doctrine on this subject
is
most important, and
in
opinion exceedingly necessary as well for spiritual persons as for those who have the direction of them. I
my
shall therein explain the
end
way
of
God
in them,
and the
He
has in view, the ignorance of which renders unable to control themselves, or to guide others
many
through these visions along the road of union. They imagine, the moment they have ascertained the visions to
be true and from God, that they
and cleave find in
to
them
;
lean upon them
not considering that the soul will
them that which
set its affections
may
is
natural to
itself,
that
it
will
upon them and be embarrassed by
them, as by the things of this world, if it does not repel them as it repels these. In this state of mind they will think it right to accept the visions, and to reject worldly things, thereby exposing themselves direct to great dangers
truth or falsehood of these visions.
them
to
and the souls they
and vexations
in discerning the
God does
not bid
undertake this labour or to expose simple and
THE ASCENT
142
sincere souls to this hazard
;
[BOOK
He has
for
II.]
given them the
sound and safe teaching of the faith, whereby to direct which cannot be followed without shutting
their steps,
our eyes against every object of sense, and of clear and St. Peter was perfectly certain particular perception.
saw when our Lord was
of that vision of glory which he
he bids us walk by have the more firm prophetical word
transfigured, yet after relating '
faith, saying,
We
it,
:
whereunto you do well to attend, as to a light that shineth in a dark place.'* This comparison involves the doctrine which I am teaching. For in saying that we should look to faith of which the prophets spoke, as to a light that shineth in a dark place, he bids us remain in darkness, shutting our eyes to
us that this darkness of
all
other light, and tells
which
faith,
also obscure,
is
ought to be the only light to which we should trust. For if we rely on other lights, clear and distinct, of the of faith,
we have ceased
on the obscurity which has therefore ceased to shine in the dark
understanding,
place, as the Apostle speaks.
In this
This place
is
the under
is
the candlestick to hold the light of
life,
the understanding must therefore be
standing, which faith.
to rely
in darkness until the
day of our transformation and union
with Him, towards
Whom
until the
the soul
day of the clear vision of God
in the life to
come.
2 St. Pet.
i.
19.
is
travelling;
shall
or
have dawned
OF MOUNT CARMEL.
[CHAP, xvii.]
CHAPTER Of the ends and way
of
God
in
143
XVII.
communicating spiritual blessings Answer to the question
to the soul through the senses.
proposed. I
HAVE much
and
of the
raise
to say of the
He
ways
end which God has in view,
when He sends
employs,
up the soul from
This
union with Himself.
visions to
lukewarmness to the divine
its
is
treated of in all spiritual
books, and I shall therefore confine myself here to the
That question is most wise, and ever ready
solution of the question before us. this
to
:
God
Why does
Who
is
remove every snare and every stumbling-block from
before us, send us these supernatural visions, seeing that
they are so
of danger, and so perplexing to us in our
full
further progress
To answer The granted. 2.
'Those that that
is
?
this
we have
first
is
three principles to take for
expressed by St. Paul
thus
That
are, are ordained of God.'*
done
is
done according
is,
to the ordinance of
:
all
God.
The second is expressed by the Holy Ghost saying wisdom that it ordereth all things sweetly.' f The '
of
third
is
things in
an
axiom
of
harmony with
to these principles, then,
theology,
God moveth
their constitution.* it it
all
According
evident that God,
when He
from the depths of its own vileness to the opposite heights of His own dignity in union with Him self, worketh orderly, sweetly, and in harmony with the
raises the soul
constitution of the soul. *
Rom.
xiii.
I.
As
the process t Wisd.
% Deus omnia movet secundum
modum
viii.
by which the I.
eorum.
THE ASCENT
144
[BOOK
II.]
knowledge rests on the forms and images created things, and as the mode of its understanding
soul acquires or
and perception
is
in order to raise
that of the senses,
it
follows that God,
to the highest
up knowledge, orderly and sweetly, must begin with the lower senses, that He
may
thus raise
it
it
up
in
harmony with
its
the supreme wisdom' of the Spirit which
by
For
sense.
this reason
constitution to
is
not cognisable
he leads the soul
first
of all
through forms, images, and sensible ways, proportionate whether natural or supernatural, and
to its capacity,
through reflections, upwards to His own supreme Spirit. This is the cause of His sending visions and imaginary forms,
and other sensible and
intelligible
Not because he could not
knowledge.
communicate the substance of the the two extremes, the
and to
human and
in
means
of
an instant
provided that divine, that is, sense
Spirit,
were ordinarily able to meet together, and
spirit,
be united in a single
act,
without the previous inter
disposing acts, which orderly and sweetly concur together, one being the foundation and the preparation for the other, as in natural operations
vention
of
where the
many
first
subserves the second, that the next, and
so onwards.
Thus the way
to
is
perfection
the
way
him up from what which is interior and noble. raising
3.
In the first place
in
which God leads man
of his natural constitution, is vile
and exterior
to that
He perfects him in the bodily senses,,
make
a right use of good things which in themselves are natural, perfect, and exterior such as
moving him
to
;
hearing mass and sermons, veneration of holy things, mortification of the appetite at meals, the maceratior of
OF MOUNT CARMEL.
[CHAP. xvii. J
145
the body by penance, and the chastening of the sense of touch by holy austerities. And when the senses are in
some measure prepared, God is wont to perfect them still more by granting them certain supernatural favours and consolations that they may be confirmed the more in
He
goodness.
sends
to
them
certain
supernatural
visions of saints or of holy
communications, such as
things in bodily form, delicious odours, locutions
accom
panied by a pure and singular sweetness, whereby the very senses are greatly strengthened in virtue and with
drawn from the
desire of evil things.
Besides,
perfects also the interior bodily senses, of which I
ROW
He am
speaking, the imagination and the fancy, at the
same
time,
and accustoms them
and holy
siderations, meditations, to the
And when
disposed
by
this
natural
enlighten them, and the
through
to
through con
reflections,
measure of their capacity, and
and informs the mind.
more,
to good,
according
in all this teaches
the interior senses are
exercise, spiritualise
instrumentality
God
is
wont
of certain super
natural visions, which I have called imaginary
which the
mind
at the
to
them, more and
;
from
same time derives great profit, and and exterior visions casts off its
through the interior natural rudeness and becomes by degrees refined. 4.
This
is
that which
the
way God
is interior.
to observe this order
raises the soul step
Not that
it is
by
step to
necessary for
and succession of progress,
Him He
for
occasionally effects one degree without the other, as he sees
it
expedient for a particular soul, and as
Him
to dispense
as
have
I
K
said.
it
pleases
His graces still His ordinary way is This is the ordinary method of God ;
THE ASCENT
J46 in
[BOOK
teaching and spiritualising the soul to
communicating
it
He
;
II.]
begins by
things through things
spiritual
outwardi palpable, and appropriate to sense, condescend ing to
weakness and the
its
slight
measure of its powers;
so that through the veil of exterior objects, in themselves
good, the mind, forming particular acts, and receiving
such
of the
portions
acquire the
habit
spiritual
may
communication,
and
of spirituality
attain
substance of the Spirit, to which sense
to
the
a stranger,
is
and which the soul could never reach but by little and little in its own way, through the senses, on which it has
And
always rested.
thus in proportion as
spirituality in its converse with
from, and
empty
the
itself of,
reflections, meditation,
God, does
ways of
it
approaches detach
it
sense, that
and imagination.
itself is,
of
And when
it
have attained perfectly to converse in spirit with God, it must of necessity have emptied itself of all that relates to that converse which falls under the cognisance shall
of sense.
Thus, when an object is attracted to one extreme, the more it recedes from the other the nearer it approaches and when it shall have completely reached the point to 5.
;
which
it
tends,
the other.
known
:
will then
it
This
is
be completely withdrawn from
the spiritual
maxim
Gustato Spiritu, desipit omnis caro.
have tasted the sweetness of the Spirit,
becomes insipid
ways
;
that
is, it
all
to all the
spiritual
ways
things. it
falls
in
which sense This
is
When we
that
is flesh
profits us no more, and the
of sense are no longer pleasing. This
spiritual
so generally
may
evident
:
maxim
refers
be employed about for if a thing be
not under the cognisance of the senses,
OF MOUNT CARMEL.
[CHAP, xvii.]
and
it
if
be such as
no longer purely
147
comprehensible by sense, then
is
spiritual.
is it
For the more anything
is
comprehended by sense and our natural perceptions, the less it has of the Spirit and of the supernatural.
The spiritual man, therefore, having attained to per fection, makes no account of sense, receives nothing 6.
through it, does not avail himself of it, neither has he any need of it in his converse with God, as before, when
he had not received the increase of the the '
is
meaning of St. Paul when he said to the Corinthians I was a child, I spoke as a child, I understood as :
When
thought as a child. But when I became a man, put away the things of a child.'* I have already said
a child, I
This
Spirit.
I
and the knowledge which results from them are the 'occupations of a child. That soul that the objects of sense
which ever clings to these, and which never detaches itself from them, will never cease to be a child as a ;
always speak, understand, and think of God, because relying on the outward veil of the senses which
child will
it
is childish, it will
Spirit,
which
is
never attain to the substance of the
And
the perfect man.
not to admit revelations, with a view to
its
own
God should send them
growth, even though
must abandon the breasts
infant
so the soul ought
if
it
is
spiritual
;
for the
to
become
accustomed to more solid and substantial food. necessary then, you will ask, that the soul, in its spiritual infancy, should accept these revelations, and Is
7.
it
abandon them when seek
its
when
has grown
it
;
for the infant
must
nourishment at the breast to be able to leave
the time
is
come
K2
My answer
?
*
I
Cor.
xiii.
n.
is,
it
that with regard
THE ASCENT
148 to meditation
and natural
abandon the breast of the until the time
time
must
it
is
to
may do
raises the soul to a
converse with Himself, which
it is
not,
interior senses,
has come when
come when God
is
it
support
That
so.
more
true,
spiritual
contemplation, and of
that I spoke in the eleventh chapter of this book. I
II.]
through which the
reflections,
soul begins its search after God,
itself,
[BOOK
Still
maintain that these imaginary visions or other super
natural impressions, to which the senses are subject
without the assent of the
and
at all times,
will, are,
upon
occasions
all
whether in the perfect or less perfect their coming from God, not
and notwithstanding
state,
be sought after, nor dwelt upon by the soul for two reasons to
;
and
this
:
8.
because these visions produce their
First,
effects
being able on its own may do something towards
passively in the soul, without its part to hinder them,
hindering the
secondary
For
way. there
is
though
manner of the
effects
much more
which
it
is
consequently the intended to produce are
vision
;
substantially wrought, though not in that in renouncing
them with humility and
fear,
neither imperfection nor selfishness, but rather
and emptiness of union with God.
disinterestedness disposition for 9.
it
Secondly, because
we
self,
which
is
the best
are thereby delivered from the
and labour of discerning between good and bad visions, and of ascertaining whether the angel of light
risk
or of darkness profitable at
many That
is
all,
at hand.
The attempt
to
do so
is
not
but rather waste of time, an occasion of
imperfections and delay on the spiritual journey. not the way to direct a soul in matters which are
is
OF MOUNT CARMEL.
[CHAP. xvii.J
of real importance, nor to relieve trifles
which are involved
149
of the vexation ot
it
in particular apprehensions
and perceptions, as I have said with respect to bodily visions and to those of the imagination, and as I shall have to say again. Believe me, our Lord would never have communicated the abundance of the Spirit through these channels, so narrow, of forms and figures and
by which, as if by crumbs, He He had not to raise up that soul to
particular perceptions,
sustains the soul,
Himself
in the
if
way
appropriate to
its
This
constitution.
He meaning of the Psalmist when he said sendeth His crystal like morsels.'* The wisdom of God
is
the
is
His
'
:
How
crystal.
capacity
as
is
it
were
sad
is
it
infinite,
its
with grief this littleness of spiritual dispositions, '
And I,
soul,
whose
want of generosity, sensual weakness. St. Paul also saw
through the senses, because of
and because of
that the
should be fed by morsels its
mind and absence of good
when he
said to the Corinthians
brethren, could not speak to
you as unto
:
spiritual,
As unto little ones in Christ, I gave milk not meat for you were not able as to drink, you But neither indeed are you now able, for you are yet. but as unto carnal.
:
yet carnal.'f
Let us, then, keep in mind that the soul must not regard these figures and objects, which are but the rind, 10.
when
whether occurring through the exterior senses, as voices and words in the ear, visible visions of the saints and beautiful lights, supernaturally set before
it;
odours to the smell, sweetness to the palate, and other delectations of the touch, which are *
Ps. cxlvji.
17,
t
I
wont
Cor.
iii.
to proceed
I, 2.
THE ASCENT
150
[BOOK
II.]
from the Spirit; or through the interior senses as the interior
imaginary visions.
not regard
having they
its
effect,
God
it
These things the soul must must renounce them wholly,
eyes fixed on that spiritual
labouring to preserve
it
good alone which in good works, and
which is purely for the service without reference to these visions, and without
employing of
yea, rather
.-
itself in that
seeking for sensible sweetness. In this way we shall reap from these visions that fruit only which God intends and wills, a spirit of devotion, for that is the chief end,
and none
other, for
also pass
by that which
we could without sense,
He sends them and we shall He too would have passed by, if
which
it,
;
namely, the usage and appliance of
have received the blessings
CHAPTER How
He
intends to confer.
XVIII.
souls are injured because their spiritual directors
do not
How these visions, guide them aright amid these visions. though from God, become occasions of error. I
CANNOT be
so concise with respect to visions as I desire,
because of the abundance of the matter.
though
have said enough,
I
tion of the spiritual
penitent
:
I
think
it
therefore,
in substance, for the instruc
man how he
when visions occur, and who guides him, how he
And
;
is
to order himself
also for the spiritual director is
to
demean himself with
his
not superfluous to enter further into
the details of this doctrine, and to bring into clearer light the evils that
may happen
to the penitent
on the
one hand, and his director on the other, should they be
OF MOUNT CARMEL.
[CHAP, xviii.]
151
too credulous in the matter of visions, even visions
come from God. What
if
to enlarge
those
upon
which, I think, I have
this subject, is the little discretion
observed
me
leads
certain spiritual directors, who, having
among
too great a reliance on these supernatural impressions,
because they have ascertained them to be good and from God, have fallen, together with their penitents, into great
and involved themselves
errors,
in
many
thereby verifying the words of our Lord, lead the blind, both
the
it is
not necessary for such a
of manifest delusion
;
the
difficulties;
If the blind
* pit.'
Our Lord does not say they
2.
for
fall into
{
shall
that
fall
fall
fall,
is
but they
fall
:
should be one
it
complete
in
the
venturing upon such a mode of direction, and thus, at least, both the director and the penitent fall together.
There are some error,
spiritual directors
who
fall at
once into
who
are liable
because their instructions to those,
such as to lead them astray or perplex them with regard to their visions or they do not direct to visions, are
;
them to
in the
way make much of
of humility.
They
their visions,
suffer their penitents
which
is
the reason
why
they walk not according to the pure and perfect spirit of faith; neither do they build them up nor strengthen
them
in faith, while they attach so
much importance
to
these visions. 3.
This kind of direction shows that they themselves matters of importance and their
consider visions
penitents, observing
;
this,
follow their example, dwelling
upon these visions, not building themselves up *
St.
Matt. xv.
14.
in faith
;
THE ASCENT
152
[BOOK
II.]
neither do they withdraw, nor detach themselves from
them, so that they
may
All this results from the language
obscurity of faith.
and conduct of
take their flight upwards in the
directors
spiritual
certain sense of satisfaction arises
for
;
is
somehow, a
not in our control
from these things, and withdraws our eyes from
The reason why
the abyss of faith. place,
which
must be that the soul
is
this so easily takes
so occupied with them,
inasmuch as they are objects of sense, to which we are naturally inclined, and as we have had experience of
for
them, and are disposed for the apprehension of things distinct and sensible it is enough to see our confessor ;
any other person appreciate them, to induce us not only to do the same, but also to indulge our desire for or
them, to feed upon them unconsciously, to be more and more inclined to them, and to hold them in greater estimation.
This kind of direction
4.
thinks itself
much
of
with
itself,
it
;
is,
at least, a source of
many
no longer humble, but to be something good, and that God makes and so it goes on contented and satisfied
imperfections, for the
which
soul
is
contrary to humility.
is
The
devil
himself in secret to foster this
also at once applies
and suggests to it thoughts about other people, whether they have had visions or not, or whether they are or are not such as feeling, while the soul is not
they seem to be
and
:
all
spiritual solitude.
fall
it,
this is contrary to
These
because they do not grow in not
aware of
evils
faith.
holy simplicity they cannot avoid,
Besides,
if
souls do
into evils as palpable as these, they fall into
r-)hers of
a more subtle nature, and more hateful in the
OF MOUNT CARMEL.
[CHAP, xviii.]
I $3
eyes of God, simply because they are not living in detachment.
For the present,
5.
ther, as I shall
spiritual
Then,
I shall
pursue this subject no fur
have to resume
it
when
have to treat
I
and the other six capital vices.* have much to say of these minute
gluttony,
indeed, I shall
and subtle
stains,
which
defile the
failure of true direction in
mind because
detachment.
speak of the method of direction observed guidance of souls well
;
of
for in truth,
not good.
is it
is
a
I
difficult
of the
now
shall
I
by some whose do
this
thing to explain
how
wish
I could
the mind of the penitent becomes
secretly conformed to that of his director. It appears to me that we cannot understand the one without understanding the other.
Moreover, as they are spiritual things, the one cor responds with the other. 6 It seems to
me and
I believe it to
the spiritual director be a revelations,
who
is
man who
be true
that,
if
has a weakness for
impressed by them, and
feels in
them
a sort of pleasurable satisfaction, he must communicate, without intending it, the same feelings to the mind of his penitent, unless the latter be more advanced in spirituality
case,
than he
he must do
tinues to direct him. for revelations,
is
himself.
But even
his penitent grievous
and
if
that be the
harm
if
Out of this weakness of the
he con director
his satisfaction in them, arises a
certain kind of appreciation of them, which, without the
utmost care on his part, he cannot but make manifest to his penitent and if the penitent have the same inclina;
*
iik. iii., cb. i<-,
and more
fully in
Dark Night
of the Soul, Bk.
i.
THE ASCENT
154
my
tion, in
II.
[BOOK
J
opinion this weakness will be increased in
both by their mutual intercourse. I will not enter into
7.
minute details on
this subject,
and will therefore speak of a director, who, whether having a weakness for visions or not,
is
not so cautious in his
relations with his penitent as he ought to be, so as to
him
relieve
of his embarrassments,
and detach him
in
desire from these visions; but who on the contrary converses with him on the subject, and makes it the
him
chief matter of his spiritual instructions, teaching
how
between good visions and evil ones. knowledge be good, yet is it not right to
to distinguish
Though
this
inflict
on the penitent the labour, anxiety, and danger
which
it
involves, unless in a case of pressing necessity
;
by giving no heed to them all this is avoided, and everything done that ought to be done. This is not seeing that
all
;
some
for
directors,
when they
see that their peni
tents have visions from God, bid them pray to Him, to reveal to them such and such things concerning them
selves
or
thinking
others, it
and the simple souls obey them,
lawful to seek information in that way.
They suppose
it
lawful to desire, and even to pray
a revelation, because reveal something to particular
manner
it
is
them
the good pleasure of in a supernatural
or for a particular end.
for,
God
to
way, in a
And
if
God
grants to them their petition, they become more and more confident on other occasions, and imagine God to be
pleased with this truth
And
mode
of conversing with
Him when ;
in
not pleasing to Him, and contrary to His will. they are much given to this mode of conversing
it is
if
with God, they attach themselves to
it,
and the
will
OF MOUNT CARMEL.
[CHAP, xviii.]
acquiesces naturally in
it
them, they also naturally
own
perceptions,
;
155
for as this naturally pleases
fall
down
and frequently
to the level of their
err in
what they say
:
and when they see that events have not answered their and doubts assail expectations they are astonished ;
them as
to
whether their visions were from God or
not,
because the issues correspond not with their impressions.
They seem to have pre-supposed two things the first, that the visions came from God, because they had made so deep an impression upon them and this might be 8.
;
simply the
effect of their natural
The
visions.
tendency to trust in came from God,
second, that as the vision
so the event ought to have answered their expectations
or impressions. tions
This is a grand delusion, for the revela and words of God are not always fulfilled as man
understands them, or even in their obvious sense.
We
must, therefore, not rely upon visions, nor accept them at once, even
when we know
answers, or words of God.
and true
in themselves,
it
that they are revelations,
For though they are certain is
not of necessity that they
should be so in our sense, as I shall show in the next chapter.
And
I shall further
at times supernaturally
Him,
is
show
also that God,
though
answering petitions presented to not pleased with this, and that He is sometimes
angry, though
He
answers.
THE ASCENT
156
CHAPTER and
Visions, revelations,
THERE
are two reasons
II.~j
XIX.
locutions,
though true and from
Proofs from Holy Scriptures.
deceive.
God, may
[BOOK
divine locutions and visions
why
prove untrue to us, though they are in themselves always and certain. The first is our defective under
true
standing of them, and the second depends on the cause
and ground of them
:
they are frequently threats, and
therefore conditional, depending for their fulfilment on
from
abstinence
penance done,
or
although at the
same time expressed
I
particular
acts
;
in absolute terms.
proceed to illustrate this by certain proofs from the
Holy Writings. 2.
In the
first
place,
it is
clear that the prophecies do
not always mean what we understand by them, and that the issues do not correspond with our expectations.
The reason
God
and most high, and therefore His prophecies, locutions, and revelations, involve
is
that
other
is
infinite
other
meanings, widely different from those according to which we measure our
own
conceptions,
and they are the more true and the more certain the less they seem so to our understanding. perceptions
;
We have instances
of this truth in the
where we read that
many
Holy Scriptures, prophecies and divine
locutions disappointed, in their fulfilment, the expecta tions
of
many
of the ancient
understood them too their
own way.
because
people,
much according
This will become clear
the following examples.
they
to the letter in if
we
consider
OF MOUNT CARMEL.
[CHAP, xix.]
157
When God had brought Abraham into the land of Chanaan, He said unto him, 'I brought thee out from 3.
Ur that
of the Chaldees to give thee this land.' *
God had
said this to
was
But now
Abraham more than
once,
and
and the land not yet his, he said unto God when the promise was again made, as the patriarch
old,
'
Whereby may I know that 1 shall possess it f Then God revealed to Abraham that it was not he, but his children, after the lapse of four hundred years, who were to possess the land. Abraham then understood the promise, which in itself was most true for God by '
?
:
giving the land to his children, because of the love He bore him, was giving it to him. Thus Abraham deceived himself while he understood the promise in his
And
own
he had then acted on that understanding, he would have greatly erred, for the- time of fulfilment sense.
if
who saw him
die before he
into possession of the land,
knowing the
was not come. had entered
promise which to
Those, too,
God had made him, would have been put
shame, and would have accounted the prophecy for a
talse one. 4.
when Jacob
Afterwards,
his
grandson was going to
Egypt, whither Joseph had sent for him, because of the famine in the land of Chanaan, God appeared to him on
Fear not, go down into Egypt. I back again from thence.'* This prophecy
the way, and said, will bring thee
was not
fulfilled
as
*
we
should understand
it,
for the holy
man died in Egypt, ana never came back alive. That prophecy was to be fulfilled in his descendants, old
whom God *
brought back, after
Gen. xv.
7.
t Ib. 8.
many
years, being J
Ib. xlvi. 3, 4.
Him-
THE ASCENT
158
[BOOK
II.]
Now
anyone who might have heard of this prophecy would have been certain, that as Jacob went down into Egypt by the grace and command of self their guide.
God, so would he return thence alive without fail for the same promise extended to his return and protection. ;
Such an one would have been astonished and deceived
when he saw
the patriarch die, and the events not
answering to his expectation. Thus, while the promise of God was most certain, men might deceive themselves greatly about it.
we
read in the book of the
Judges, assembled together to
fight against that of
5.
The
tribes of Israel, as
Benjamin, because of a certain
had sanctioned.
God,
too,
evil
deed which that tribe
appointed them a leader in
they were so confident of success that, when they were defeated with the loss of two and twenty thousand men, they were filled with astonishment, the war.
Upon
this
and wept before God, not knowing the cause of their discomfiture, for they understood that victory had been
They asked whether they should return God answered them, Go up against them
promised them. to the fight
and join
'
;
battle.'
They went up the second time with
great boldness, confident of victory, but were beaten again, and eighteen thousand of
consequence of this they were
knew not what
to do.
them were
filled
In
slain.
with confusion, and
God had commanded them
to
fight, and they were always beaten, though they sur passed their enemies in courage and in numbers being
themselves four hundred thousand strong, while the tribe of Benjamin only mustered five and twenty thousand and seven hundred men.
They deceived themselves by
their
OF MOUNT CARMEL.
[CHAP, xix.]
own was
interpretation of the
God had
true.
word of God, which
them
in
in itself
not said to them, go forth and
conquer, but go forth and fight. chastise
159
this
way
And His
for their
purpose was to
negligence and
At last God said presumption, and so to humble them. unto them, Go up, for to-morrow I will deliver them into '
your hands,' and then by toil and stratagem they obtained the victory.* 6.
This
one of the
is
themselves in locutions.
many ways
in
which souls deceive
and divine
the matter of revelations
They understand them
to their apparent
meaning.
God
in the letter according
For, as I have said, the
sending visions is to express and communicate the spirit which is hidden within them, and
chief purpose of
in
very hard to be understood. This is much more abundant than the letter, more extraordinary, and
which
is
surpasses the limits thereof.
on the
He, therefore, that will rely on the intelligible
letter of the divine locution, or
form of the vision, will of necessity fall into delusion, and be put to shame for he directs himself therein by sense, ;
and does not yield to the spirit in detachment from The letter killeth,' saith the Apostle, but the '
sense,
'
quickeneth.' f
and abide
We must therefore reject the literal
in the obscurity of faith,
incomprehensible by 7.
This
came
is
prophets.
is
the
spirit,
sense.
the reason
to disregard
which
spirit
sense,
why many
and
of the people of Israel
to disbelieve the
words of the
They understood them in a particular sense
according to the non-fulfilment.
and were disappointed at their To such an extent did this evil grow letter,
Judg. xx.
2328.
T 2 Cor.
Hi.
6.
THE ASCENT
160
among them
that they
had a current proverb
IT.]
in ridicule
Isaias complains of this,
of the prophecies.
Whom
[BOOK
saying
:
he teach knowledge ? and whom shall he make to understand the hearing ? Them that are weaned *
shall
from the milk, that are drawn away from the breasts.
For command, command again
command, command
;
again wait, wait again wait, wait again a little there, a little there. For with the speech of lips, and with It k another tongue He will speak to this people.'* ;
;
;
clear from these words, that the people
prophecies, and where
made
a jest of the
in the habit ot ridiculing
them by
Their object was to insinuate that the prophecies would never be accomplished for they understood them according to the letter, which is '
saying,
wait, wait again.'
:
own
the milk of babes; and in their
which
'
breasts,'
is in
sense,
which
is
the
contradiction with the grandeur of
The prophet therefore asks, he teach the knowledge of his prophecies, and 'whom shall he make to understand' what they the science of the Spirit.
Whom
teach
?
'
shall
Is
it
not they
the letter, and from
'
who
'
are
weaned from the milk
the breasts
'
of sense
?
'
of
That nation
understood not the prophecies, for it followed after the milk ot the letter, and the breasts of sense, saying,
command, command again wait, wait again.' For God spoke to them the doctrine of His own mouth, and
*
;
not of theirs, and that in another tongue than theirs. 8.
We
are therefore not to consider prophecy according
own understanding and our own speech, knowing God have a meaning different from and very difficult to ascertain. So much so that
to our
that the words of ours,
*
Is.
xxviii.
9- 1
1.
OF MOUNT CARMEL.
[CHAP, xix.]
16i
Jeremias, himself a prophet of God, seems to have been
when he saw
deceived
meaning of the divine words
the
be so far removed from the understanding of men for he thus complains on behalf of the people, saying, 'Alas, to
;
O
Lord God, hast Thou then deceived this people and Jerusalem, saying, You shall have peace, and behold the sword reacheth even to the soul ?'* The alas, alas
!
peace which God had promised was peace between Himself and man in the Messias, Whom He was to send; but the people understood
of temporal peace
it
;
and
so,
when war and trouble came upon them, they thought God had deceived them, because they were disappointed They then
in their hopes.
cried out in the
words of the
We
looked for peace, and no good came.'f It was not possible for them not to be deceived, because '
prophet,
they relied on the 9.
Is
fusion,
it
literal,
grammatical sense.
possible for anyone to escape error
who
and con
should understand in the letter the prophecy
of the Psalmist concerning Christ, especially that which
says of Him,
'
He
shall rule
from sea to
river unto the ends of the earth
sea,
and from the
And again, He '
r'+
shall
and the needy that Christ was born in a low estate,
deliver the poor from the mighty,
hath no helper.'
Now
lived in poverty,
and died
in
misery
ruling over the earth while
He
;
so far
lived
was He from
upon
it,
that
He
subjected Himself to the lowest of the people and died Not only did He not deliver under Pontius Pilate. the
He
poor,
His own
suffered the *
t
L
Jer. iv. 10.
Ps. Ixxi. 8,
disciples,
mighty
to
from
the mighty,
persecute them t
Ib. viii. 15.
Ib. 12.
for
but
His
1HE ASCENT
162
name, and ing Christ sense
it
is
to is
most
who
11.
J
put them to death. The prophecy concern to be understood spiritually, for in that
He
true.
are to follow
not only the Lord of the
is
whole earth, but of heaven the poor,
[BOOK.
also, for
He
God.
is
And
Him, are not only redeemed
by Him and delivered from the mighty, that is, out of the hand of satan, but also made heirs of the kingdom ot The prophecy referred to Christ and His heaven. followers in the highest sense, to His eternal
and
our everlasting salvation
their
own way,
referring
portance, and of which
it
;
but
to that
men
understood
which
God makes but
kingdom
is
it
in
of least im
little
account, a
temporal dominion, and a temporal deliverance, which in the sight of God is neither a kingdom nor freedom.
The Jews, blinded by
the letter of the prophecy, and not
understanding the true spiritual meaning it involved, put our Lord God to death. They that inhabited Jeru '
'and the rulers thereof, not knowing Him, nor the voices of the prophets, which are read every sabbath, judging Him, have fulfilled them.'* salem,' saith the Apostle,
10.
The words of God are indeed hard to be understood His own disciples, who had been
as they ought to be.
Him, were themselves deceived. Two of them after His death were journeying sad and despond ing to Emmaus, and saying, We hoped that it was He familiar with
*
who should have redeemed
They, too, under stood this redemption and dominion in a temporal sense. Our Lord appeared to them, and rebuked them, saying,
*O
foolish,
Israel.' f
and slow of heart
which the prophets have spoken *
Acts xiiL 27.
t
St.
Luke
to believe in all things !'+
Even on
xxiv. 21.
the day of
J Ib
25.
OF MOUNT CARMEL.
[CHAP, xix.]
163
His ascension some of them were alike ignorant, asked Him, saying,
'
again the kingdom to Israel 11.
the
for
they
Lord, wilt thou at this time restore * ?'
Many things have been spoken by the Holy
Ghost,
meaning of which is different from that which men Such were the words of Caiphas concerning
conceive.
expedient for you that one man should die for the people, and that the whole nation perish not.
Christ: 'It
And
is
he spoke not of himself.' f The words ot Caiphas had one meaning to himself, and another, a this
very different one, to the Holy Ghost. 12.
This shows us that
revelations, even
we cannot
rely
upon visions and
though coming from God, because
it is
by understanding them in our own sense. They are an abyss and a depth of the Spirit, and therefore to limit them to our own sense and so easy for us to be deceived
grasp the air and the motes the air disperses, and our hand is empty.
apprehension of them, floating in 13.
to
it
The
make
;
is
to
spiritual director
his penitent
must be therefore
careful not
narrow-minded by attaching any
for they importance to these supernatural visitations are nothing else but the motes of the Spirit, and he who ;
shall give his attention to these alone will in the
have no
him from
spirituality at all.
let
him wean
locutions, and guide him into and darkness of faith, where he shall receive
all
the liberty
Yea, rather
end
visions
and
of the abundance of the Spirit,
and consequently the
knowledge and understanding of the words of God.
who
It
not spiritually-minded to judge, even in a moderate degree, the things of God; is
impossible for anyone *
Acts
i.
6.
is
t St. joKfc ll 50.
THE ASCENT
164
[BOOK
and he who judges them according tual.
Though
God
the things of
II.
j
to sense is not spiri
men
are presented to
through the senses, they are not to be so understood.
'The sensual man,'
'perceiveth not
saith the Apostle,
the things that are of the Spirit of
God
for
;
ness to him, and he cannot understand
But the
spiritually examined. '
'
By
things.'*
man
sensual
is
the
man
spiritual
directed
with
by
God
is
is
judgeth
literal
sense
neither tied to
is
all
who and
;
it,
nor
presumption therefore to converse
It is
it.
he who
'
it
here meant one
understands the divine locutions in the '
foolish
because
man
spiritual
'
;
it is
in this supernatural
way and
to allow sense to
intermeddle therewith.
For the clearer understanding of
14.
some
illustrations of
affliction, '
say,
I
this I will give
man in whom God shall
Let us suppose a holy
it.
persecuted by his enemies, to
deliver thee out of their hands/
will
This
verified, and yet the enemies of the promise may Should he Saint triumph, and he die by their hands. understand the word of God in a temporal sense, that
be
would be a delusion true
deliverance
for
;
and
God may have spoken which
of the
is
salvation, by and by which it conquers all its enemies in a higher and truer sense than that of any temporal victory over them. Thus the prophecy is
which the soul
much more standing of
meaning
victory,
delivered,
and comprehensive than the under by anyone who should have limited its
true it
to this
intends great
understand
is
life.
and
Him
For God, when profitable
in his *
things
own way, I
Cor.
ii.
He
14.
;
speaks, always
but
man may
in the lowest sense,
OF MOUNT CARMEL.
[CHAP. xix. J
and so
into
fall
This
error.
is
165 the
in
exemplified
Thou shalt concerning Christ rule them with a rod of iron, and shalt break them prophecy of David
'
:
Here God speaks of dominion, which is eternal
in pieces like a potter's vessel.'*
that
supreme and perfect
and now accomplished not of a dominion which is less perfect, which is temporal, and which was not ;
fulfilled in
15.
the earthly
Again
dom, to
let
:
life
of Christ.
us suppose a
whom God
shall say,
'
man
longing for martyr Thou shalt be a martyr.'
such an one feels great interior consolation, and hopes of being a martyr. Still he does not die a
Upon
this
martyr's death, and yet the promise
is
fulfilled.
But
Because why is the promise not literally performed God keeps it in the highest and substantial sense, ?
bestowing on that soul the essential love and reward of a martyr, making it a martyr of love, granting to it a prolonged martyrdom of suffering, the continuance of which is more painful than death. Thus He bestows really on that soul
promised.
what that soul
desired,
and
He had
For the substance of that desire was, not any
particular kind of death, but rather the oblation to God of the obedience of a martyr, and a martyr's act of love.
Martyrdom of God,
itself is
Who
nothing worth without the friendship
by other
means gives the
and reward of a martyr perfectly; satisfied as to its desires,
withheld from 16.
These
love, obedience,
and the
soul
though the death of a martyr
is is
it.
desires,
and others
spring from true love, though not r*.
ii.
9.
like
them, when they men under-
fulfilled as
THE ASCENT
166
stand them, are nevertheless ter
way, and more
how
to ask.
poor
and
;'*
'
'
[BOOK
another and bet
fulfilled in
honour of God than men know
for the
The Lord hath heard the
desire of the
to the just their desire shall
be given.'f
have desired many things for God in Many but life, and their desires have not been granted saints
;
certain that, as their desires were just will
be perfectly
this is true,
fulfilled in
so also
II.]
is
true, that
it
is
and good, they
the world to come.
it
this
God
in
And
as
this life
performs His promise of granting their desires, though not in the way they thought. 17.
In this and in
visions of
God
are true
ways the words and and certain, and yet we may be
we do
not rise to the heights of God's
deceived because
many
other
purpose and meaning. Thus, the safest course, which directors can take, is to lead souls into a prudent avoid ance of these supernatural visitations, accustoming them to pureness of spirit in the obscurity of faith,
which
is
means of the divine union.
the
CHAPTER XX. Proofs from Scripture that the divine locutions, though always true, are not always certain in their causes.
IT
is
why
necessary for divine
me now
visions
and
to
show the second reason
locutions,
though
always
true in themselves, are not always so with regard to us. This depends on the motive on which they are founded
;
and
it
is
to
be understood that they are always *
Ib. ix.
17.
i Trov.
x. 24.
true,
OF MOUNT CARMEL.
[CHAP, xx.]
167
while the cause remains, which determines
God
so to
God perhaps says, speak to inflict chastisement. Within a year such a kingdom shall be visited with pestilence.' The ground of this denunciation is a certain '
offence against if
God committed it
Now
kingdom.
changed, the punishment will The will come in another form.
that offence ceases or
not be inflicted, or
in that
is
denunciation was true, because grounded upon actual
and would have been
sin,
This
in.
persisted
verified
if
the sin had been
a threatening
is
conditional
or
revelation.
.We have an
2.
God
instance of this in the story of Ninive.
Yet forty prophesy its ruin * The prophecy days and Ninive shall be destroyed.' was not fulfilled, because the reason of it had ceased. sent Jonas to
it
'
to
The people did penance
:
for their sins
but
;
if
they had
not done so, the prophecy would have been accom plished.
King Achab,
as
we
read in the third book
father Elias to threaten
him and
of
God
sent our
his house
and his
the Kings, committed a great sin, and
kingdom with a most grievous chastisement. But when Achab rent his garments, and put haircloth on his flesh, and fasted and head cast
slept in sackcloth,
do\vn,'
and walked with
and was humbled, God said
his
to the
same prophet, 'Because he hath humbled himself
My
sake, I will not bring the evil in his days
his son's days will I bring the evil
we
upon
;
his house.' f
for
but in
Thus
see that, because of the change in Achab, there
was
a change also of the threatening and sentence of God. 3. It follows, Jon.
then, from this that God, having one?
iii. 4.
t 3 Kings
xxi. 27-29.
THE ASCENT
168
[BOOK
revealed distinctly to anyone, that he
was about
II.~|
to bless
or punish either that person or any other, may still change His purpose more or less, or cease from it alto gether, according to the
those to
whom
change
in the disposition of
the revelation referred, or the cessation
of the cause in view of which the revelation
And
this
being so, the
word
that
He
was made. will not
spoke
be
according to the expectation of those to whom was known, and that very often without its being
fulfilled it
known why, save
God
to
teach and promise,
only.
many
God
wont
is
to speak,
things at different times, not
be understood, or accomplished then but that they may be understood afterwards, when the time is come,
to
or
;
when they
are effectually fulfilled.
It
was
in this
way
our Lord conversed with His disciples. He spoke to them in parables and dark sayings, the meaning of
which they perceived not till the time came when they were to preach them to others. This time arrived when
Holy Ghost .ie^ended upon them, of Whom our He will teach you all things, and Saviour had said
the
'
:
bring
all
things to your mind, whatsoever
said to you.'*
St. John,
into Jerusalem, says:
not
know
at the first
;
I shall
have
speaking of our Lord's entry
'These things His disciples did but
when Jesus was
glorified,
then
they remembered that these things were written of Him.' f Thus, then, many divine communications, most distinctly made, may be received by us without being understood before the proper time, either by ourselves or by our spiritual directors. 4.
God was angry with * tjt.
John
xjv. ?6.
Heli, the high priest of Israel t
Jb. xjj. 1$,
OF MOUNT CARMEL.
[CHAP, xx.j
because he knew that his did not
chastise them.' *
f
169
sons did wickedly, and he
He
sent a prophet to
him
to
admonish him.
'I said indeed that thy house and the house of thy father should minister in My sight for ever. But now saith the Lord, Far be this from Me but who :
him I will glorify but they that be despised.' f Now the priesthood was instituted for the honour and glory of God, and for that soever shall glorify Me,
despise Me
end
it
:
shall
had been promised by God
for ever to the father
But when
of Heli on the due fulfilment of his functions.
as
God
preferring his children above
Him,
Heli ceased to be zealous for God's honour
Himself complains
he might not be compelled to punish them the promise also ceased to be observed though it would have abided for ever, had they to whom conniving at their sins that
;
belonged persevered zealously in the true service of God. We are, therefore, not to imagine that the words
it
or revelations of God, though most true, will be infallibly verified in their obvious
disposition of
meaning for they are, by the Himself, bound up with human
God
;
and change.
causes, which are liable to fluctuation this is
known unto God, but
He
declares
it
All
He
not.
sends forth His word, and at times makes no mention of the condition
;
when He
as in the case of Ninive,
declared distinctly that after forty days the city would At other times He declares the condition,
be destroyed.
as in the case of Jeroboam, saying, wilt
walk
and
My
My ways
in
precepts, as
* }
Kings
iii.
l
'
thou
If then
.
.
.
keeping My commandments David My servant did I will be .
.
.
;
t
JL>-
ii.
jo.
THE ASCENT
170
[BOOK
II.J
with thee and will build thee up^a faithful house as * up a house for David.'
I
built
But
whether God declares the conditions or we must not trust to our understanding of His words; not, for we cannot comprehend the hidden truths of God, and 5.
after all,
the manifold
He
meaning of His words.
the heavens, speaking in the
ways
high above
is
of eternity
and cannot penetrate His upon This is the meaning of Solomon when he said blind
we
;
'
:
and thou upon earth
in heaven,
be
are
secrets.
earth,
God
is
therefore let thy words
;
few.' f
Here, perhaps, an objection may be made: If then we cannot understand the revelations of God, nor enter into their meaning, why does He send them 6.
?
I
have already met
be understood in
this
Everything
difficulty.
will
by Him who
the time
appointed hath spoken, and he whom He hath determined before hand shall understand and then all will see that it was :
right and
fitting
it
should be so
but in truth and equity.
we cannot
that
It
is,
:
for
God doeth nothing
therefore,
most certain
perfectly understand nor grasp the full
of His words, nor determine the sense of
meaning to be what
seems to be, without falling into shameful This truth was well known to the prophets
it
delusions. to
whom
the word of the Lord
said,
letter,
and
ridicule
sent.
To prophesy
this
to
made a
* 3 Kings
xi.
;
proved an excuse to the multitude to
and mock the prophets. '
prophet,
was
was
them a grievous affliction for, as I much of what they said was not fulfilled in the
to the people
have
them
38.
'I
am,'
saith
derision all the day, all do scorn t
Eccles. v. L
the
me
,
OF MOUNT CARMEL.
[CHAP, xx.] because
now long ago
I
speak crying out iniquity, and
and the word of the Lord
often proclaim wasting;
made a reproach I said
to
I will not
:
171
me, and a derision
all
the day.
I is
And
remember Him, nor speak any more
in
His name.'*
Here the holy prophet, though he speaks with resig nation and like a frail man, unable to endure the ways and secrets of God, teaches us clearly the difference 7.
between the true fulfilment and the apparent meaning of the word of God. The people treated the heavenly messengers as deceivers, whose afflictions, on account of their prophecies, were so great that Jeremias cried out: '
made unto us fear, and snare and destruc Jonas fled when God sent him to preach the is
Prophecy
tion.'!
destruction of Ninive, because he did not perceive the
nor wholly comprehend the meaning, of the words of God. He fled, that he might not become an object truth,
of derision to the people
He
when they saw
the prophecy
stayed outside the city for forty days waiting for the accomplishment of his pro
not
fulfilled.
phecy, and
further
when he saw
that
it
remained
unfulfilled,
I he was greatly affected, and complained, saying beseech Thee, O Lord, is not this what I said, when *
:
I
to flee
my own
country ? Therefore, I went before In his vexation, therefore, he unto Tharsis.'J
was yet
in
prayed God to take his 8.
Is
fulfilled
it,
life
from him.
then, surprising that the revelations are not
in
our sense
anyone good or
evil,
For
?
if
relating to
God makes known to him or to others, and if
the revelation thereof be founded on the obedience or *
Jerem. xx.
7-9.
t
Lam
iii.
47.
t Jon.
iv.
THE ASCENT
172
[BOOK
disobedience of that person or the others, and facts continue the same,
But
fulfilled.
in
fulfilled
the
And
change.
it
is
no doubt the prophecy
not, however, certain that
letter,
it
because the reasons of
we must not
therefore
II.J
if
the
will
be
will
be
it
may
trust to our
own
understanding of these revelations, but to faith.
CHAPTER God
is
at
times displeased with
answers them.
SOME
Illustrations of
spiritual persons, as I
XXI.
certain prayers, though He His anger with such prayers.
have
said,*
persuade them
not reflecting on the great curiosity which they often display when they seek knowledge from God in selves
because their prayers are sometimes answered, that their conduct in the matter is good and supernatural ways
pleasing unto God.
Nevertheless the truth
is,
notwith
standing the answers they receive, that God is offended, And more than this, they provoke and not pleased.
Him
to anger,
is this
Him
and displease
no creature
God hath appointed
may
order of
He guidance. governance certain natural transgression of which
is
has
being for its ordained for man's its
and reasonable laws, the
therefore not right
seek anything by supernatural ways
2. is
:
now, to
to transgress
is
these laws, and therefore an unholy and thing,
The reason
transgress the limits which
in the
and
rule
greatly.
unbecoming
and displeasing unto God.
You will
object,
and
say,
Why
then does God,
displeased, answer such prayers at all
?
T
if
He
reply, the
OP MOUNT CARMEL.
{.CHAP. XXI.]
175
answer occasionally comes from the
God
answers,
it is
But when
devil.
out of condescension to the
weakness of him who
walk
human
way, that he not become disconsolate, and go back or that he not think that God is angry with him, or that he will
in that
;
not be tempted overmuch
known to
him
it
may
be for other ends
God, founded on his weakness, in consideration
to
God
of which
or
:
may may may
pleased to answer him, and condescend
is
in that
He
way.
many weak and
same way with giving them a sensible
deals in the
delicate souls,
sweetness in their converse with Himself, not because
He His
delights in this, or because this will
He
but because
;
way
is
according to
deals with everyone according
to his capacity. 3.
God
may draw vessel, and He
as a well from which everyone
is
water according to the measure of his sometimes permits us to draw it through extraordinary channels, but it is not therefore necessarily right to
make use
of them.
belongs to
It
Who
God
alone to determine
this, whom, and why He wills, gives how, when, without respect of persons. He sometimes inclines His
to
ear to the prayer of those of their goodness
they
not be
may
who
make
this
Him, and because
and simplicity succours them, that made sad, and not because He is
pleased with their prayer. will
cry to
more
clear.
The following
A
illustration
father covers his table
with divers meats, some better than others.
One
children asks for one kind, not the best, but the
presents itself to
him
better than
other.
any
not take of the best,
:
he asks
for
it
of his
first
that
because he likes
it
His father seeing that he will even if he offered it, and that he
THE ASCENT
174
would not have any asked
He
for.
satisfaction in to
it
gives
him
[BOOK it,
him
gives
}
that he
that he might not be
without food and disconsolate, but he gives
II.
left
sorrow
it
Such was God's dealing with the people of Israel fully. when they demanded a king. He gave them a king Hearken unwillingly, for that was not for their good. *
He
to the voice of the people/ saith
to
Samuel
' :
they
have not rejected thee but Me, that I should not reign over them.'* He condescends in the same way to certain giving them that which
souls,
either because
good,
cannot, walk with
times these
is
they will
Him
not for their greater not, or because they
in the better
if
at
and sweetness,
souls have a tenderness
He
And
way.
them because they are gives feed on the strong and substantial meat,
spiritual or sensible,
it
not disposed to the sufferings of the cross of His Son.
we should is,
in
my
It is
opinion,
much worse
to seek for the
of events
through supernatural ways, spiritual sweetness in those of sense. 4. I
do not see how
venial, those persons
tentions
His will that
cleave thereto rather than to aught else.
and great
I
this,
knowledge
than to seek
can excuse from
who do
It
sin, at least
however good their
their progress in perfection.
I
in
say the
same of those who bid them persevere
who thus>
in this way, or no necessity for their acting because natural reason, the law and teaching of the
consent to
it.
There
is
Gospel are sufficient for our guidance, and there are neither wants nor difficulties which cannot be supplied or
remedied by them, and that more in accordance with the will of
God, and more to the * I
profit of souls.
Kings
viii.
7.
Such
is
our
OF MOUNT CARMEL.
[CHAP xxi.J obligation to
make use
of our reason
i?5
and of the teaching
of the gospel, that, whether with or without our concur
us supernaturally, we consistent with reason and
rence, if anything be revealed
may
receive that only which
And we
the evangelical law.
things
much more
deceive us, utters
are
bound
carefully than
had been made
revelation
is
'to
many
;
to
examine such
we should
do, if
no
in order to
for the devil,
things which are true and in con
formity with reason.
There is no better or safer remedy for all our necessi and troubles than prayer and hope, by which God is moved to provide for us by such means as are pleasing 5.
ties
unto Him.
This
is
the counsel which the
When
tures furnish us. affliction,. hemmed
in
by
Holy Scrip in deepest was King Josaphat
his enemies
on every side, he 'As we know not
betook himself to prayer, and said, what to do, we can only turn our eyes to Thee.'* everything
fails us,
when reason
we can then lift up our Thou mayest provide for us,
relief,
eyes to
that
as
to
When
powerless to suggest
is
it
Thee
only,
seem best
shall
Thee. 6.
God
too,
offered, is this,
I
angry.
think
He
though it
sends answers to prayers thus
But, notwithstanding the certainty of will
be well
to
show
it
from certain
When Saul desired to consult passages of Holy Writ. the prophet Samuel, then dead, the prophet came at his God, however, was angry with Saul, for the prophet rebuked him, saying, Why hast thou disturbed my rest, that I should be brought up r't We know, too,
request
;
'
that
God was *
angry, with the people of Israel
2 Paral. xx. 12.
f
I
Kings
xxviii.
when they
15.
THE ASCENT
176
Him
asked sent
from
fire
meat was
He
for meat.
Heaven
in their
(
BOOK
gave them meat, but
them
to chastise
' :
He
As
II.
)
also
yet the
mouth, and the wrath of God came
He was
angry also with Balaam, when, at the bidding of Balac, he went to the Madianites, though God had said, Arise and go.' Balaam was bent on
upon them.'*
'
God
going, and had asked permission of
but an angel
;
him in the way with a drawn sword in his and hand, sought to kill him, and said, Thy way is per verse and contrary to Me.'t In this, and in many other stood before
*
God
ways,
And
condescends, but in anger, to our desires.
Holy Writings furnish us many othe^ instances of this truth, but on which we have no need to enlarge in a the
matter so plain.
have only to add that it is a most perilous thing, and much more so than I can tell, to converse with God 7. I
by these supernatural ways, and that whosoever disposed cannot but
He who
fall
into
many
the difficulty of not being deceived
shameful delusions.
ways will learn by For over and above
by the divine
locutions, there is usually the further
devil thrusting himself in
comes
thus
shall apply himself to these
experience the truth of the matter.
and
is
among them.
visions
danger of the
Satan, in general,
ways and methods of God, sug communications so much resembling those
to the soul in the
gesting to
it
of God, insinuating himself as a wolf in sheep's clothing
among
the flock, so that he can scarcely be detected.
announces many things that are conformable with reason, and certain, men may be
For as the true,
evil spirit
most easily deluded, thinking *
Num.
xi. 4,
33
;
Pi. Ixxvii. 30, 31.
that,
as the prophecy
t Num.
xxii.
2C
72.
OF MOUNT CARMEL.
[CHAP. XXT.]
corresponded with the event,
God
Who
could be none other than
had spoken. They do not reflect how very for one, endowed with clear natural light, to
easy it is understand in their causes
been or
it
177
may be
many
matters, which have
Such an one will accurately guess come. And as the devil is endowed
done.
at many things to with so clear a light, he
is
able to infer such results from
though they are not always such as he describes them, because all things depend on the will of such causes
;
God. 8.
Let us make this clear by an illustration
knows phere,
that the condition of the earth
:
The
devil
and the atmos
and the position of the sun are such, that
at a
given time, the combination of the elements must, of He will also know necessity, occasion a pestilence.
where the pestilence
He
so.
will
be most violent and where
perceives the pestilence in
its
causes.
least
Is
it
a
great matter for the devil, in this case, to reveal to a particular person that within a year or six
plague will come, which does come is
diabolic.
same way. with time.
air,
he
He may When he sees
months a
Yet the prediction
?
also foretell earthquakes in the
may
the caverns of the earth
filled
say an earthquake will come at such a
This knowledge
in the providence of
is
natural.
God may
Extraordinary events
also be detected in their
Seeing that He is most just in His dealings with men, we may be able to see, in the ordinary way, that a given individual, city, or place is come to such a state or sources.
difficulty that
God, in His providence and
deal therewith as the cause
demands
:
justice,
either in the
must
way
of punishment or of reward, according to the nature oi
THE ASCENT
1~8
Under God
the case.
these circumstances,
such a time,
most
we may
say, at
have an instance of
this in holy
when she would persuade Holofernes
Judith, who,
]
will visit, or such things will happen,
We
certainly.
II
[BOOK
the people of Israel must certainly perish, told
that
him
of
and the calamities they suffered, and added, 'therefore because they do these things, it is
their
many
sins
certain they will be given to destruction.'* 9.
as
if
Here Judith saw the punishment in its cause. It is she had said, it is certain that such sins will draw
down
the chastisements of God,
same
principle
it
is
written,
same
also
he
*
is
By
is
Who
is
most
just.
The
taught in the book of Wisdom where what things a man sinneth, by the
The
tormented.' t
devil
may
perceive
this not
only naturally, but also by his experience of the like dealings of God. He may also announce it certainly beforehand.
Holy Tobias
10.
ment about
to fall
thereof, saying,
also
knew
in its causes the chastise
upon Ninive,
for
he warned his son
'Now, children, hear me, and do not stay
but as soon as you shall bury your mother by me in one sepulchre, without delay direct your steps to depart
here
;
For
hence.
I see that its iniquity will
It is as if
tion.'*
he had
bring
it
to destruc
said, I see clearly that its
must bring on punishment, and that its punish ment will be its utter ruin. This might have been fore iniquity
seen evil
by
the devil and Tobias, not only because of the
deeds of Ninive, but also from their experience of
knowing that God had destroyed the old world, on account of the sins of men, by the deluge, and the
the past,
*
Juditt> xi. 12.
t Wisd.
xi
17.
t Tob.
xiv. 12, 13.
OF MOUNT CARMEL.
[CHAP, xxi.] people of
Sodom by
179
But Tobias knew
fire.
also the ruin
of Ninive
by the Holy Ghost. 11. The evil spirit may know that a given individual will die within a certain time in the course of nature, and
may announce the fact beforehand. He may also know many other events in divers ways, which I am unable to because they are exceedingly intricate and There is no escape here, therefore, but in fleeing
describe, subtle.
revelations, visions,
and locutions, because God
justly offended with
him who seeks them. He sees
most
is
that
it
is rashness to expose oneself to so great a risk, and that to seek these things is presumption, curiosity, the fruit of
and root of vain-glory, contempt of the things of God, and many other evils into which so many have fallen. Such persons have so offended God that pride, the source
He
has
deliberately
abandoned them
delusions and mental blindness
and has
;
errors
to
suffered
and
them
go astray from the ordinary course of a well-regulated the life, giving way to vanity and imaginations, as to
prophet saith
'The Lord hath mingled
:
thereof the spirit of giddiness/
*
that
in
is,
the midst
in
common
speech, the spirit of understanding things the
The words of the prophet
way. is
wrong
are to the point, for he
who attempted to know future events ways. He says, therefore, that God had
speaking of those
by supernatural mingled
in the
things the
wrong way
fact, this spirit
selves
midst of them the ;
not that
God
understanding
willed or sent, in
of delusion, but that they thrust them
into those things,
naturally a secret.
the knowledge of which
is
God, therefore, in His anger, allowed *
M*
spirit of
Is. xix.
14.
THE ASCENT
180
them it
to utter foolish things, giving
was not His will they should
that
He
[BOOK them no
light
II.]
where
It is therefore said
enter.
mingled, permissively, the spirit of giddiness in
the midst of them. 12.
This
the
is
way
in
which God
is
the cause of this
namely, as the privative cause, which is the with drawal of His light and grace, the result of which is in evil,
evitable error. It devil to blind
is
in this
way,
too, that
and deceive many, whose
frowardness deserve
it.
The
devil
is
deceive them, and does deceive them
and accounting him a good
spirit,
;
and
He
permits the
sins
and whose
then
men
able
to
believing
this to
such a
degree, that, though convinced that they are under the influence of the evil one, they cannot get rid of their
by the permission of God, the spirit so strong within them. This was the
delusions; because,
of contradiction
is
case with the prophets of Achab, who, by the permission
was deceived by them for He had allowed the spirit to do so, saying, Thou shalt deceive him and
of God, evil
;
'
shalt prevail
;
go
forth
and do
so.'
*
So strong was
the
delusion of the king and the prophets, that they refused to believe Micheas,
to the lying
who prophesied
truly in opposition
words of those prophets.
They were
all
God having were bent on what they liked themselves, desiring they that the event and the answer of God should correspond permitted their blindness because
deceived,
with their
mind
is
own wishes and
desires.
This disposition of
the most certain road towards being abandoned
God to error and delusions. Ezechiel in the name of God prophesies to the same effect for speaking against
of
;
*
3 Kings xxii
22.
OF MOUNT CARMEL.
[CHAP, xxi.]
181
such as seek knowledge, in the way of God, out of vanity of mind and curiosity, he says :' If he ... come to the
prophet to enquire of
him by Myself, and .
.
.
And when
Me by
him,
I will set
my
I the
We
will
answer
man.
...
Lord
the prophet shall err
have deceived him.' *
Lord
face against that I the
are to understand this of the
non-concurrence of God's grace, so that delusion follows.
God
says,
that
is,
answer him by Myself,' in withdraw My grace and protection '
I
My
I will
falls infallibly into delusions,
because
;
anger,
then
man
God has abandoned
Then, too, the devil comes forward and makes answer according to that man's wishes and desires, who,
him.
the answers and suggestions of
taking pleasure therein
the evil one being in unison with his will
many
delusions.
13. I
seem
to
have strayed in some measure from the
subject, as I described I
falls into
it
in the
beginning of
this chapter.
undertook to show that God was offended, even though answered our prayers. Yet, if what I have said be
He
it
carefully considered,
intended
:
it
pleased that
will
be found to prove what
being clear throughout, that God is not should seek after such visions, because
men
they are in so
I
many ways
*
occasions of delusions.
Lzech. xiv.
7. 6,
9
THE ASCENT
182
CHAPTER It is
not lawful, under the
new
[BOOK
ii.]
XXII.
law, as
it
was under the
old, to
This doctrine profit enquire of God by supernatural ways. able for the understanding of the mysteries of our holy faith. Proofs from
St.
Paul.
DOUBTS spring up before us, and hinder us from advancing as rapidly as I wish.
For as they
rise, it is
necessary to
remove them, that the truth of this doctrine may remain clear and in its full force. These doubts bring with them advantage, that, notwithstanding the delays they occasion, they subserve my teaching, and make my
this
purpose
Such
clear.
is
the present doubt.
said in the former chapter,
2. I
it is
not the will of
God
men
should seek for clear knowledge in visions and On the other hand, we locutions by supernatural ways.
that
know
method was practised under the old law, was then lawful further still, that it was not
that this
and that
it
;
only lawful but commanded, and that God rebuked men having recourse to it. He rebuked the children
for not
of Israel, because they had resolved to go
down
into
Egypt before enquiring of Him, saying to them, 'Woe who walk to go down into Egypt, and have to you .
.
.
not asked at
were
my
deceived
mouth.' *
When
the people of Israel
by the Gabaonites, the Holy Ghost
rebuked them for a like
fault, for it is
written that
*
they took of their victuals and consulted not the mouth of the
In the Holy Writings
Lord.' f
we
see that
consulted continually by Moses, by David,
God was
by
all
the
kings of Israel in their wars and necessities, by the *
Is.
xxx.
i,
i.
t
Jos. ix.
14.
OF MOUNT CARMEL.
[CHAP, xxii.]
183
and prophets of old, and that He answered them, and was not provoked to anger, and that in this all was
priests
they had not consulted Him, they would have done amiss which is true. Why
well done.
Yea, moreover,
if
:
then,
may we
not,
under the new law and
grace, do what was done under the old 3.
To
this I reply, the chief reason
in the state oi
?
why
the prayers in
question were lawful under the old dispensation, and
why
was necessary for prophets and priests to seek visions and revelations from God was, that the faith was not it
then revealed, that the evangelical law was not esfablished
;
and therefore that
it
was necessary
for
men
to
God in this way, and that He should answer one time by visions, revelations and locutions, at
enquire of
them
at
another by figures and similitudes, and again by other and different ways of communication. For all the answers, locutions, and revelations of old were mysteries of the faith, or matters pertaining or tending thereto
;
inasmuch as the objects of faith proceed not from man, but from the mouth of God Himself, Who, by His own
mouth has revealed them.
when they did not
consult
should do
He
so,
that
things towards the
knowledge.
He Him
therefore rebuked
;
for
it
was His
them
will they
might answer them, directing all faith, of which they had then no
But now that the
faith of Christ is estab
and the evangelical law promulgated in this day of grace, there is no necessity to consult Him as before, lished,
He should answer and speak. He hath done, His Son, Who is
nor that us, as
He
P or in giving to His only Word,
has spoken unto us once for all by His own and only Word, and has nothing further to reveal.
THE ASCENT
184 4.
This
[BOOK
the meaning of St. Paul in those words,
is
II.
J
by
persuade the Jews to abandon the ancient ways of conversing with God, according to
which he endeavoured
to
the law of Moses, and to fix their eyes on Christ alone. '
God, Who at sundry times and in divers manners spoke,
in times past to the fathers
by the prophets,
last of all,
in these days hath spoken to us by His Son.'* now so spoken, that nothing remains unspoken
which
now
He
God hath ;
for that
He
partially revealed to the prophets
hath
revealed wholly in Him, giving unto us all, that is, And, therefore, he who should now enquire of
His Son.
God
in the ancient
Him
would offend
;
way, seeking visions or revelations, because he does not fix his eyes
upon Christ alone, disregarding all besides. To such an This is My beloved Son, in one the answer of God is '
:
whom
well pleased, hear ye Him.'t
My Word, my
all
by
in
Him
find in
am
I
Son
fix thine
;
I
have spoken
eyes upon Him, fot
have spoken and revealed all, and thou wilt Him more than thou desirest or askest. For if I
thou desirest partial visions, revelations, or words, fix thine eyes upon Him, and thou shalt find all. He is My
whole voice and answer, My whole vision and revelation, which I spoke, answered, made, and revealed, when I gave Him to be thy brother, master, companion, ransom and reward. I descended upon Him with My Spirit on
Mount Tabor, and
whom
am
I
'
said,
thee to seek
new
is
My
beloved Son, in
prayers of those Heb.
i.
I.
it
It is
not for
and responses for when I was to promise Christ and the
oracles
spoke in former times *
This
well pleased, hear ye Him.'
who then
;
:
enquired of t
St.
Me
Matth.
were prayers xvii. 5.
OF MOUNT CARMEL.
[CHAP. XXII.] for Christ
good
is
185
and expectations of His coming,
comprehended,
in
Whom
all
according to the teaching of the
Evangelists and Apostles. But, now, he who shall of Me in the ancient way, or hope for an answer enquire at My mouth, or that I should make to him any revela
shows that he
tion,
is
therefore grievously
not content with Christ, and
wrongs
My
While
beloved Son.
thou hast Christ thou hast nothing to ask of Me, nothing to desire in the
way
of visions or revelations.
Look well
unto Him, and thou wilt find that I have given all this and much more in Christ. If thou desirest a word of consolation from
Me
and is
great of
God
My
mouth, behold
My
Son obedient
to
love,
and thou wilt see how
the answer I give thee.
If thou desirest to learn
afflicted for
My
secret things,
fix.
thine eyes
upon
Christ,
and
thou wilt find the profoundest mysteries, the wisdom and marvels of God, hidden in Him In Whom,' saith '
:
'
the Apostle,
knowledge.'*
are hid all the treasures of
These treasures
will
wisdom and
be sweeter and more
profitable to thee than all those things thou desirest to
know. '
said,
It
I
was
in these that the
Apostle gloried when he
judged not myself to know anything among you
but Jesus Christ and
Him
crucified.f
If thou desirest
other visions and revelations, divine or bodily, look upon
His Sacred Humanity, and thou wilt
more
find there
than can ever enter into thy thoughts, 'for in Him dwelleth all the fulness of the Godhead corporally.' J
unbecoming to enquire of God by supernatural ways, and there is no necessity that He 5. It is, therefore,
should reply, for as *
Coloss.
ii.
3.
He
has spoken by Christ, t
I
Co.
ii.
2.
we ought
J Coloss.
ii.
9.
to
THE ASCENT
186
He who
desire nothing more.
[BOOK
shall
now
desire to
II.
J
know
anything by extraordinary supernatural ways, implies a defect in God, as if He had not given us enough when
He
For though we should
gave us His only Son.
enquire of
admitting the faith and believing
Him,
should be guilty of curiosity showing but
we
are thus curious
receive
little faith.
If
expect to be taught, nor
For
any other help in the supernatural way.
moment when
we
at
dying on the cross cried out, is consummated,'* not these forms of prayer only, but the rites and ceremonies also of the old law were
that '
we cannot
it,
it
all
Christ,
done away with.
We must,
be guided in everything by the teaching of Christ, of His Church and ministers, and 6.
through
and
it
therefore,
seek the remedy for It is in this
infirmities.
abundant
all
way
our spiritual ignorance that
we
shall obtain
an
goes beyond this, or neglects it, and we are to is not curiosity only, but great rashness which does not rest on rely upon nothing supernatural relief; all that
;
the teaching- of ministers. St.
So great
Paul said
' :
God and man, and
Christ, is
Though
the obligation to do
of His this, that
we, or an angel from heaven,
you a gospel, beside that which you have received, let him be anathema.'f Seeing, then, that it preach to
is
true that
we must
it
abide in the teaching of Christ,
nothing and not to be believed, unless be in harmony therewith, he laboureth in vain who
that all beside
is
attempts to converse with the ancient dispensation. in those
days
for
God according Moreover,
it
to the
was not
everyone to enquire of God
*St. John. xix. 30.
t Galat.
i.
8.
way
of
lawful neither
OF MOUNT CARMEL.
[CHAP, xxii.] did
God answer everyone but only
the prophets, for
it
was
at their
187
for the priests
mouth
and
men were
that
to
seek for the law and knowledge. Whenever, therefore, did so of he God, anyone enquired through a prophet or a priest, and not by himself. And if David from time
God, it was because he was himself a prophet, and even then he did not do so without assuming the priestly robe as we learn from his words
to time enquired of
;
bring me hither the ephod,'* which was one of the chief sacerdotal vestments. When the ephod
to Abiathar,
*
was brought, then
was he enquired of God. But at other times he made use of the services of Nathan and
other prophets.
it
Men were
what the
to believe that
them came from God, because it was spoken by the mouth of prophets and of priests, and not because they themselves judged it safe. The words
priests said to
of
God
in those
relied on, unless uttered
prophets
;
for
it is
by
mouth
the
the will of
God
governed and directed by another that
Him
days were not meant by
we should not
that
man
be
fully
of priests
and
man
should be
like himself,
give entire belief to
and
His own super
natural communications, nor rely securely until they shall
to
upon them,
have passed through the human channel And so it is, whenever He
of another man's mouth.
inclining that soul,
known,
human
it
His revelation.
Until then, the
and him
to the matter of
He
does so by should be made
reveals anything to the
to
soul,
whom
soul will be destitute of entire satisfaction therein, in
order that himself, place.
and
man may obtain it through whom God has appointed to *
l
Kings xxiiL
9.
another like stand in His
THE ASCENT
188 7.
We read in the book of
[BOOK
the Judges that so
it
II.
J
was
whom God had more than once promised over the Madianites. He continued, nevertheless,
with Gedeon, to victory
and
to hesitate
until
fear,
God having
left
him
in his weakness,
men that which God So when God saw him hesitate,
he heard from the mouth of
had announced Himself. lie said
unto
go down
him, 'Arise, and
into
the
camp .... and when
thou shalt hear what they are saying, then shall thy hands be strengthened, and thou
go down more secure into the when So he had penetrated within
enemies' camp.'*
shalt
Madianites, he heard one of them
the
camp
another
tell
of the
how he
dreamed that Gedeon conquered them. Upon this he took courage, and with great joy made his preparations appears from that he should not feel secure for battle.
It
that God's will
this, till
was
he heard from another,
what God had revealed himself.
A
Moses is more wonderful him still. with many instructions, confirming God sent them by miracles the rod he had was changed into a serpent, and his hand became leprous to be the deliverer 8.
like event in the life of
of the people of Israel. hesitating,
and doubtful of
But Moses was so weak, his course, that,
notwith
standing God's being angry with him, he could not resolve to undertake his work until God encouraged him
by the mouth of Aaron is
thy brother
;
I
know
his brother
that he
cometh forth to meet glad
at heart.
his mouth,
and
*
Judg.
Speak I will vii.
9,
be ii.
is
* :
Aaron the Levite
eloquent
;
behold, he
thee, and, seeing thee, shall be
to
him, and put
in thy
mouth and t Ex.
iv.
my
words
in
in his mouth.'f 14, 15.
OF MOUNT CARMEL.
[CHAP. XXII.]
189
When Moses
heard this he took courage, in the hope of that comfort which he was to receive from the counsels of his brother Aaron. 9.
Such, too,
is
the conduct of the
humble
soul
:
it
will
God by itself, neither can without human counsel and direction.
not presume to converse with satisfy itself
it
also, is the will of
Such,
who come and
God, for
together in the
them
to strengthen
the case of Moses and
mouth
of
in
it,
the midst of
make
He
it
clear,
to
has promised us in His gospel
same way, saying, 'Where there are name, there am I Where two or three meei
two or three gathered together in
draws near to those
do in promised namely, to be in the
as
Aaron
He
them both.
to help us in the
way
He
of truth, to
them.' *
together, to consider
what
in
is for
My
the greater glory and
name, there am I in the midst of them, enlightening them, and confirming the truths of God in their hearts. Remember, He does not say Where one honour of
My
:
is,
but where two are, at the
know
that
it is
He would
on the divine communications
;
and that
will not establish us therein without the authority
and direction of the Church or His ministers. not enlighten him his heart
Woe
none
:
him
to
to
lift
who
is
St.
will
that
him
on by the preacher, saying, alone, for when he falleth, he hath
insisted
is
is
And if two lie together, they shall how shall one alone be warmed And
up.
warm one another: if a man prevail against *
God
alone, nor confirm the truth in
such an one will be weak and cold.
This truth
10. *
have us
not His will that anyone should, trusting
to himself, rely
He
least.
Matt,
xviii
20.
?
one,
two
shall withstand him.'f
t Eccles.
iv.
10,
u,
12.
THE ASCENT
190
They
t
shall
he that
is
warm one
another
'
[BOOK
in the fire of
God
;
IT.]
and
alone cannot be but cold in the things of God.
one prevail against those who are alone in their spiritual affairs, two, that is the penitent and his If the evil
director, shall
resist
him when they come together
And
learn and practise the truth.
be done, he who
is
alone
is
to
in general, until this
weak and lukewarm
in
it,
though he may have heard it of God St. Paul himself, having preached the gospel for some time, and having received it, not from man, but from
more than once.
God, would not proceed further without conferring with * St. Peter and the other Apostles, lest he should run, or
had run
in vain.' *
11. It is clear
from these words of the Apostle, that
it is
not safe to rely on that which seems to be a revelation
from God, except under the conditions I have described. For even if a person were certain that a particular revelation for
is
from God, as
he had begun to preach
err in the execution of his to
He
St.
it.
it
Paul was of the gospel still such an one might
work and
in matters pertaining
For God does not always reveal the one, while
reveals the other;
without revealing
frequently
how it
is
He
reveals a matter
to be brought about
because,
in general, all that is within the province of
human
He does not Himself perform nor He declare, though may have conversed familiarly for a time with him to whom the revelation is made. long sagacity and skill
St.
Paul understood this well, for though he knew that was a divine revelation, he
the gospel he preached conferred
'
with St. Peter. *
Gal.
ii.
2.
OF MOUNT CARMEL.
[CHAP. xxii. J
191
We Lave a most clear illustration of this truth in the
12.
Though God conversed so familiarly with him, He never gave him the salutary counsel which life
of Moses.
Jethro suggested, that he should appoint other judges to assist him, that the people might not wait from morning '
till
'Provide out of
night.'
whom
such as fear God, in
all
there
the people able men, is
truth
.
,
who may
.
*
God approved of the judge the people at the times.' counsel of Jethro, but He gave it not, because the matter was within the
limits of
human prudence and
In the same way, too,
13.
and divine
all
discretion.
things relating to visions
which are within the compass
locutions,
ot
human prudence and discretion, are not made known to us by God it being always His will, that we should make use of our natural endowments, so far as possible :
;
except in matters of faith, which transcend the province of judgment and reason, though they are not contrary to
Let no man, therefore, imagine, although God and His Saints converse familiarly with him about many
them.
things, that they will also reveal to
him the
faults h*e
commits with respect to the matter of the revelation for he may ascertain these in another way. We must not ;
be too confident in this matter
;
for St. Peter himself, the
prince of the Church, and immediately taught of God, fell
was
into error in his intercourse with the Gentiles. silent,
himself:
and
'When
God
Paul rebuked him, as he tells us saw that they walked not uprightly
St. I
unto the truth of the Gospel, I said to Cephas, before them all If thou, being a Jew, livest after the manner :
of the Gentiles,
and not as the Jews do, how dost thou *
Ex.
xviii.
21, 22.
THE ASCENT
i.92
[BOOK '
II.]
*
God did compel the Gentiles to live as do the Jews not warn Peter of his fault, because lie might have ?
known it in the ordinary way. In the day of judgment God will punish many for sins and errors, with whom
He
holds familiar intercourse now, and to
gives
much
light
and strength
whom He
because they are negli they ought to do relying on ;
gent in what they know their converse with Him, and disregarding all besides. Such persons will then be astonished, as our Lord tells us
;
and they
phesied in
*
will cry,
Lord, Lord, have
Thy name, and cast out
we
not pro
devils in
Thy name, name The answer ot Thy the Judge will be, I never knew you depart from Me, you that work iniquity/ f Of the number of these was Balaam, and others like him, who were sinners, even though God held converse with them. God will also rebuke the elect, His own friends, with whom He con and done many miracles
'
in
r
'
;
versed familiarly in this life, for the faults and negli gences of which they are guilty. It is not necessary for Him to warn them now directly, because He has given
them reason and the natural law
to
remind them of their
errors. 14.
and
In conclusion, then, I say
I
gather
it
from the
foregoing principle that all communications made to the soul, of whatever kind and in whatever form, ought to
and simply revealed to our spiritual director forthwith, and in all truthfulness. Though such communications seem to us of no moment, and not worth be
clearly, distinctly,
the time they take
them
seeing that the soul, by rejecting them and making no account of *
Gal.
ii.
14.
up
in recounting
t
St.
Matt.
vii.
22, 23.
OF MOUNT CARMEL.
[CHAP. xxn.J
them, remains secure, as
I
193
have said and more especially ;
they are visions or revelations or other supernatural visitations, whether clear or not, or whether it be of little if
importance or none
still
absolutely necessary to
is
it
we may think otherwise ourselves. There are three reasons why it should be done 15. God reveals many things, the fruit, meaning, and reveal them, though
:
certainty of he,
which
whom God
He
does not establish in the soul until
has constituted the spiritual judge of that
has had them before him
soul,
power
have given. ;
for
it is
he who has the
bind and to loose, to approve and
to
communications, as I have
truth
;
shown by the
reject,
those
illustrations I
Daily experience teaches us the same
humble
for those
souls, to
whom
these visitations
are made, attain to renewed satisfaction, strength, en lightenment, and security, as soon as they have revealed
them
Yea, such
to the rightful person.
is
the fruit of this
some who, until they had revealed them, thought they had received them not, and that they were not theirs, after revealing them receive them as it were submission, that
anew. 16.
are
In general the soul to
made needs
directed in that
which
is
instruction
way
these communications
therein,
to poverty of spirit
the dark night.
tions fail
whom
For
if
that
it
may be
and detachment,
the necessary instruc
even when the soul does not seek these things unconscious rudeness in the
the result will be an spiritual
way, and a going back
into
the
way
of
sense.
An
unreserved communication is necessary for and humbling mortifying the soul, though we make no 17.
THE ASCENT
194
[BOOK
II.
J
account of these visions, and regard them not. For there are some souls who have a great repugnance to reveal these matters, because they think
importance, and do not deal with them.
know how
them
to
be of no
their spiritual director
a want of humility, and may therefore such persons must submit to reveal them. On
This
the other hand, there are
make known
is
some who are ashamed
these things, lest they should
like the saints, or for other reasons
pain when they
speak.
which
fill
seem
to
to
be
them with
These, therefore, think them
selves dispensed from manifesting their state, because
they attribute no importance to it. But this is the very reason why they should mortify themselves, and reveal
what has passed within them, until they become humble, gentle, and ready in this, and ever afterwards reveal with 18.
facility their interior state.
But remember, though I say that these communi and that confessors should be
cations are to be set aside, careful not to discuss
them with
right for spiritual directors to
their penitents,
it is
not
show themselves severe
any contempt or aversion lest their penitents should shrink within themselves, and be afraid to reveal their condition, and so fall into many in in the matter, or betray
;
conveniences, which would be the case
if
the door were
thus shut against them. For, as I said before, these are means in 'the hands of God visitations supernatural
guiding souls, and, being such, they must not be lightly regarded by spiritual directors, who are not to for
be surprised nor scandalised at them yea, rather, they must treat them with gentleness and calmness, encour ;
aging their penitents, and giving them every opportunity
OF MOUNT CARMEL.
[CHAP, xxiii.] to explain them.
join upon them is
And,
if it
be necessary, they must en
this manifestation, for at times,
necessary in the difficulty,
when they have them by
195
to reveal their state.
faith, carefully
everything
which penitents experience Let them direct
instructing them
to turn
away
from these supernatural visitations, showing them how to be detached therefrom in mind and desire, so that they may advance, and understand that one good work, or act of the will, wrought in charity
eyes of God, than that which
heaven might
tions of
whom
effect
all ;
in the
way
many have been
Of the
whom
XXIII.
purely spiritual apprehensions of the understanding.
concise in the discussion of those
intellectual apprehensions
senses,
more
given.
HAVE been somewhat if
we regard
which are derived from the
the abundance of the matter, and I
pursue it at greater length because, so purpose is concerned which is the extrication
unwilling to
far as
souls, to
of perfection, than others to
CHAPTER
am
and that many
visions have never come, are incomparably
advanced
I
more precious in the the visions and revela
is
my
;
of the understanding from them, and the direction of it into the night of faith
enough.
I shall,
I think I
have said more than
now, therefore, enter on the discussion
of the other four apprehensions of the understanding,
which, in the tenth chapter, I said were purely spiritual
namely, visions, revelations, locutions, and spiritual 1 call these purely spiritual, because they impressions.
THE ASCENT
196
do
not, like those
[BOOK mj
which are bodily and imaginary, reach
the understanding
by the way of the senses of the body
but because they reach
;
independently of every bodily sense, interior or exterior, clearly and distinctly in a it
supernatural way, and passively of, at least,
any
active operation
that
;
irrespectively
is,
on the part of the soul
itself.
2.
Speaking generally, we may say that these four ap
prehensions
may
that the soul sees
as
all
be called visions of the soul
when
it
;
for
we say
And inasmuch
understands.
these apprehensions are intelligible to the under
standing,
we say
that they are spiritually visible
;
and
therefore the particular intelligence of them, formed in
the understanding,
And
may
be called intellectual vision.
as all the objects of the senses
smelling, tasting,
and touching
of seeing, hearing,
in so far as they are
true or false, are objects of the understanding, that, as all that is bodily visible is
real visions to the bodily eyes is
an occasion of spiritual vision to the
the soul, which
is
the understanding
to understand is to see.
And
these four apprehensions
may
follows
an occasion of corpo
so all that
,
it
;
is intelligible
spiritual eye of
for,
as I have said,
speaking generally, The be called visions.
thus,
other senses, however, cannot be thus applied, for not
.
one of them is capable of receiving, as such, the subjectmatter of another.
But as these apprehensions are represented to the soul in the same manner as to all the senses, it follows, to 3.
use the proper and specific terms, that
derstanding receives
by
the
way
all
of seeing
spiritually, as the eyes see bodily
which the un for
it
may be called
can see vision
;
OF MOUNT CARMEL.
[CHAP, xxiii.] that
which
new
things, revelation
it
receives
of hearing, locution
by apprehending and perceiving ;
that which
it
receives
and that which
it
by the way
receives in the
of the other senses, such as spiritual odour, taste,
way and
;
197
:
delectation, of
which the soul
is
supernaturally con
From all scious, may be called spiritual impressions. this the understanding elicits an act of intelligence or spiritual vision,
as I have said, without perceiving
any
form, image, or figure whatever of the natural imagina
which could furnish any foundation for it these things are communicated directly to the soul by
tion or fancy, for
:
a supernatural operation and by supernatural means. 4.
The understanding,
from them
therefore,
must be withdrawn
precisely as from the corporeal
and imaginary
apprehensions -by being guided
and directed
spiritual night of faith to the divine
and substantial union
of the love of God, that
it
may
in the
not be embarrassed and
made
stupid by them, and thereby be hindered on the road of solitude, and detachment necessary for that end.
be granted that these apprehensions are of a higher kind, more profitable and much more safe than those It it
which are corporeal and imaginary, because they are interior, purely spiritual, and less liable to the intrusions
and because they are communications of God to in the greatest pureness and subtilty, indepen
of satan,
the soul,
dent
of,
at least,
the imagination
any active operations of the soul or ;
still
the understanding
only embarrassed by them, but, because of
may
its
of
be not
incautious-
ness, greatly deluded. 5.
I
might now
together,
finish
with these four apprehensions
by giving advice common
to
them
all,
as I hav
THE ASCENT
198
course will enlighten us still
something it
to
:
still,
:
how
view
I
do
to
now proceed
them
and as there
so,
be said with reference
well to treat of each one of
this
is
to them, I think
With
in particular.
speak of the
to
II.]
namely let no man seek inasmuch as a different
already done with the others
them or desire them
[BOOK
of
first
them
spiritual or intellectual visions.
CHAPTER XXIV. Ot the two kinds of
spiritual visions
which come by the super
natural way.
SAY, then, speaking directly of the spiritual visions, independent of any bodily sense, that there are two kinds I
which the understanding is liable one of corporeal substances, another of disembodied or unembodied sub to
:
stances.
The
corporeal visions are visions of
all
material
things in heaven and earth, visible to the soul in a certain light emanating from God, in which the distant things of heaven and earth
may be
seen.
The
visions of incorporeal things require a higher light visions of incorporeal substances, as of angels souls, are neither frequent still
nor natural in this
less so is the vision of the divine essence,
peculiar to the blessed, unless siently
it
other :
thus
and
life
;
of
and
which
is
be communicated tran
by a dispensation of God, or by conservation of life and condition, and the abstraction of the
our natural spirit
;
as
was perhaps the case of
heard the unutterable 1
Whether
secrets
in
in the body', saith he, 'I
Paul when he
St.
the
know
third
heaven,
not, or out of
[CHAP,
OF MOUNT CARMEL.
xxiv.]
know
the body, I
not
;
God
knoweth.'*
the words of the Apostle that he himself, 2,
by the
was
It is clear
from
carried out of
act of God, as to his natural existence.
It is also believed that
He
to Moses, for
199
said unto
God showed His own him that
He would
essence set
him
a hole of the rock, and protect him with His right hand, that he might not die when His glory passed by.f in
This passing by was a transient vision, God upholding with His right hand the natural life of Moses. But these essential visions, such as those of St. Paul, Moses,
and
our father Elias, when, at the whistling of a gentle
air,
he covered his face with his mantle,'* are transient and *
of most rare occurrence, to very
few
;
for
these, are the 3.
and scarcely ever granted, and
God shows them only
to those
who,
like
mighty ones of His Church and law.
Now, though,
in the ordinary course, these visions
cannot be clearly and distinctly seen in this life, the effect of them may be felt in the very substance of the soul, through the instrumentality of a loving knowledge, in the
most sweet touch and union pertaining
to the
by the grace of God, I The end I have in view is the
spiritual impressions, of which,
shall
speak
hereafter.
divince embracing, the union of the soul with the divine
speak of it when I treat of the mystical, confused, or obscure intelligence, and explain how, in this loving and obscure knowledge, God unites substance.
I
shall
For Himself, with the soul, eminently and divinely. obscure which is serves this loving faith, knowledge, in a
manner, in this *
2 Qir.
xii. a.
life
t Ex.
as
means
xxxiii. 22.
of the divine union,
13
Kings
xix. 13.
THE ASCENT
200
[BOOK
n.]
as the light of glory hereafter serves for the beatific vision. 4.
Let
me
now, then, speak of visions of corporeal
substances, spiritually presented to the soul, after the
manner of bodily
visions.
As
the eyes behold bodily
things in natural light, so the understanding, in light
beholds
derived,
supernaturally
however,
vision,
is different in
same
the
interiorly
natural things, and others also such as
God
wills
;
the
kind and form, for spiritual
much more clear and subtile When God grants this favour to
or intellectual visions are
than bodily visions.
any one, He communicates to him that supernatural light, of which I have spoken, wherein he beholds what
God
wills,
most easily and most
whether they
distinctly,
neither is their be things of heaven or of earth presence nor their absence any impediment to the vision. ;
5.
When
these visions occur,
it is
as
if
a door were
opened into a most marvellous light, whereby the soul sees, as men do when the lightning suddenly flashes in a dark night. The lightning makes surrounding objects visible for an instant, and then leaves them in darkness, though the forms of them remain in the fancy. But in the case of the soul the vision
those
things
it
saw
in
is
spirit
much more in that
perfect
light
;
are
for
so
impressed upon it, that whenever God enlightens it again, it beholds them as distinctly as it did at first, precisely as in a mirror, in which we see objects reflected whenever
we look upon
it.
These visions once granted
never afterward leave tho?jgii
of time.
it
altogether ;
to the soul
for the foniss remain,
they become somewhat indistinct in the course
OF MOUNT CARMEL.
[CHAP, xxiv.] 6.
The effects
201
of these visions in the soul are quietness,
enlightenment, joy like glory, sweetness, pureness, love, humility, inclination, or elevation of the mind to God,
sometimes more, sometimes less, sometimes more of one, sometimes more of another, according to the disposition of the soul and the will of God. 7.
The
can produce or mimic these visions by
devil, too,
means of a
the fancy, in which, clearly before the
And some
He
employs therein insinuations, he presents
certain natural light.
by spiritual mind either present
or distant things,
commenting on that place in the written that the devil showed our
doctors,
Gospel where
it is
'
*
kingdoms of the world,'* say that he did so by a spiritual insinuation, because it was impossible to see at once all the kingdoms of the world and the Lord
'all the
'
glory of them
'
great difference
:
is
a
between the visions of God and those of
For the
the evil one.
of the former
But there
with the bodily eyes.
effect of the latter is
not like that
those of satan result in dryness of
spirit,
a tendency to self-esteem, to accept and make much of visions and in no degree whatever do they produce the gentleness of humility, and love of God. Again, the in
:
forms of the diabolic visions do not remain impressed on the soul with the sweet clearness of the others, neither
do they endure, yea, rather, are immediately except when" the soul attaches itself to them
effaced,
:
in that
case the importance attached to them causes them to be
remembered
naturally, but with great dryness of spirit,
and without the S.
Matt.
iv.,q. 49-
iv.
8
;
fruit of
vide S. Thorn,
humility and love, which issue p.
3, q. 41,
a. 2,
3
;
Abulensem
in Matt.
THE ASCENT
202
[BOOK
II.]
out of the good visions, whenever they recur to the
memory. 8. These visions, inasmuch as they are visions of created no congruity or things, between which and God there is proportion, cannot subserve the understanding as proxi
mate means of the divine union.
It
is,
therefore, necessary
be negatively disposed with respect to them, as well as to the others, if it is to advance by the proximate means, which is faith. And therefore the forms
for the soul to
which these visions show, and which remain impressed on the soul, must not be treasured up nor preserved, for this would be to neither must we trust to them ;
embarrass ourselves by dwelling on forms, images, and persons, which relate to the interior life, and not to
advance
in the denial of all things
onwards unto God.
For supposing that these forms are continually present, that would be no great hindrance, if we make no account of them.
Though
it
be true that the recollection of them
excites the soul to a certain love of God, plation, yet pure faith
and
and detachment
to
in
contem
darkness
much more, without the soul's knowing how or whence it cometh. The end of this will be that the soul excites
it
goes forward, on fire with the anxieties of the most pure love of God, without knowing whence they come or on In short, as faith is rooted what foundations they rest.
and infused more and more into the
soul, in this
ness and darkness, in detachment from
poverty of spirit
empti
all things,
in
these are different expressions of one
and the same thing so also the charity of God is the more rooted and infused into the soul. And therefore the
more the soul
strives to
become blind and annihilated
I
OF MOUNT CARMEL.
CHAP. XXIV.]
as to
and exterior things, the more it will be and love and hope. But this love at
all interior
filled
with faith
times
is
neither comprehended nor
not establish
203
felt,
because
it
does
in the senses with tenderness, but in
itself
the soul with fortitude, with greater courage and resolu tion than before
senses,
though
;
and shows
itself
it
sometimes overflows into the
tender and gentle.
In order, then, to attain to this love, joy, and delight which visions effect, it is necessary that the soul 9.
should have fortitude, and be mortified
;
so as to abide
and darkness, and to lay the love and delight on what it neither sees
willingly in emptiness
foundation of its
nor
feels,
on what
it
cannot see nor feel
namely, on God
Our way to Him, is self-denial. Even if a soul
incomprehensible and supreme. therefore, of necessity, in
were so wise, strong, and humble that the devil could not delude it by visions, nor make it presumptuous, as he will
generally does,
it
obstacles in the
way
of
spirit,
make no
progress, because
it
puts
of spiritual detachment and poverty
and emptiness
in faith, the essential conditions
of the divine union. 10.
As the
principles established in the nineteenth and
the twentieth chapters, concerning the visions and super natural apprehensions of the senses,
are applicable to
these visions also, I shall not spend further time treating of
them
at greater length-
now
in
THE ASCENT
204
[BOOK
II.]
CHAPTER XXV. Of revelations I
HAVE now
:
their nature
which
I
down, of the have called revelations.
Of these, some properly belong to first
closure of
division.
to speak, in the order laid
spiritual apprehensions,
In the
and
the spirit of prophecy.
place, a revelation is nothing else but the dis truth, or the manifestation of some
some hidden
For instance, God permits a certain
secret or mystery.
by declaring the the understanding, or makes known certain
soul to understand a particular matter, truth of it to
He
things that
This being
so,
of revelations standing,
this
is
we may say
doing, or intends to do.
that that there are two kinds
knowledge or a manifestation of secrets, and
called
the other,
;
is
one, the disclosure of truths to the under
properly
intelligence
former.
;
hath done,
intellectual
called revelation with
The first kind,
revelation, because
it
more propriety than the
strictly speaking,
consists in God's
cannot be called
making
the soul
which regard not only temporal but also spiritual things, showing them openly and I have resolved to treat of them under the distinctly.
to understand pure truths,
term revelations
first,
and proximity, and,
because of their mutual connection secondly,
because I would not
multiply distinctions. 2. I
distinguish revelations therefore into two kinds of
apprehensions
intellectual
tation of the secrets
knowledge, and the manifes
and hidden mysteries of God.
shall conclude the subject, with the
two chapters
;
and,
first,
I
utmost brevity, in
of intellectual knowledge.
OF MOUNT CARMRL.
[CHAP, xxvi.]
205
CHAPTER XXVI. The knowledge
of
pure truths.
Two
kinds thereof.
The conduct
of the soul therein
THIS knowledge of pure truths explanation, that
God
requires, for its proper should hold the hand and wield
mind, my dear reader, that these matters are beyond all words. But as my purpose is not to discuss them, but to teach and direct the soul through them to the divine union, it will be the pen of the writer.
enough
if I
so far as
in
Keep
speak of them concisely within certain
my
subject requires
limits,
it.
This kind of visions, or rather knowledge of pure truths, is very different from that described in the 2.
iwenty-second chapter, for
is
it
not the same with the
intellectual visions of bodily things.
It consists in
com
prehending or seeing with the understanding the truths of God, or of things, or concerning things which are,
have been, or
will be.
most
It is
like to the spirit of
This prophecy, as I shall perhaps hereafter explain. kind of knowledge is twofold one relates to the Creator, :
And though
the other to creatures. full
both kinds are most
of sweetness, the delight produced
by
that which
relates to God is not to be compared with aught beside and there are neither words nor language to describe it, for it is the knowledge of God Himself and his delights
;
;
as the Psalmist saith, 3.
*
There
is
no one
like to
Thee/*
This knowledge relates directly unto God, in the
deepest sense of some of His attributes *
Ps. xxxix. 6.
;
now
of His
THE ASCENT
206
omnipotence,
now
penetrated by
it.
;
II.]
and again of His good
of His might,
ness and sweetness
[BOOK
and whenever the soul
feels
it, it
is
In so far as this becomes pure con
templation, the soul sees clearly that
it
cannot describe
otherwise than in general terms, which the abundance of delight and happiness forces from it; but still those it
what
are not adequate expressions of
it
feels within.
Thus David, having had experience of this state, makes use of ordinary words, saying, 'The judgments of the what we judge and feel about God, His might and His attributes, are true, justified in them selves, more to be desired than gold and many precious
Lord,' that
is,
'
and sweeter than honey and the honeycomb.' * 4. When God gave Moses the knowledge of Himself,
stones,
while passing by, all that Moses could say was uttered in ordinary words. For when the Lord passed before
him he
fell
prostrate on his face, and said,
'
O
the Lord,
the Lord God, merciful and gracious, patient and of
much compassion and thousands!'!
Who
true,
It is evident
from
keepest mercy unto this that
unable to describe what he learned of cular knowledge,
and so gave utterance
And though
at times,
to the soul,
words are
when
this
Moses was
in that parti
to these words.
knowledge
is
uttered, yet the soul
vouchsafed
knows
full
has in nowise expressed what it felt, because conscious that there are no words of adequate signi
well that it is
God
fication.
it
Thus
St. Paul,
admitted to this knowledge of
God, did not attempt to express
had heard '
secret
words which
it
only saying that he was not granted to man it,
to utter.'+ *
Ps. xviii. II.
t Ex.
xxxiv. 6,
7.
2 Cor.
xii. 4.
OF MOUNT CARMEL.
LCHAP. xxvi.j
207
This divine knowledge concerning God never relates to particular things, because it is conversant with the 5.
Highest, and therefore cannot be explained unless is
it
when
extended to some truth less than God, which
is
capable of being described but this general knowledge is ineffable. It is only a soul in union with God that is ;
capable of this profound loving knowledge, for it is itself that union. This knowledge consists in a certain contact of the soul with the Divinity, and
it is
God Himself
Who
tasted, though not manifestly and dis be in glory. But this touch of know ledge and of sweetness is so strong and so profound that it penetrates into the inmost substance of the soul, and
then
is
felt
tinctly, as
it
and
will
the devil cannot interfere with
nor produce anything like it because there is nothing else comparable with it nor infuse any sweetness or delight which shall at all
resemble
it,
This knowledge
it.
savours,
in
some
measure, of the divine essence and of everlasting
and the
devil has
life,
no power to simulate anything so
great. 6.
Nevertheless the devil
is
able to produce certain
it, by representing to the soul a and sensible fulness, striving to per
pretended imitations of certain grandeur
suade that this
is
God
;
but he cannot so do this as that
his influence shall penetrate into the
the soul, renew
knowledge of
it,
and
God
fill it
does.
interior part of
with love profoundly, as the
For there are some
acts of
knowledge and touches of God, wrought by Him in the substance of the soul, which so enrich it that one of
them
is sufficient,
not only to purge
imperfections, which
had hitherto
away
at once certain
resisted the efforts of a
THE ASCENT
808
whole
but also to
life,
Such
divine gifts.
is
the sweetness and deep delight ot
them
number
more than a
is
for all the sufferings of this
recompense
II.]
the soul with virtues and
fill
these touches of God, that one of
great their
[BOOK
life,
however
the soul so generous
They render
and so courageous in the endurance of afflictions for God, tnat it becomes a special pain to see its tribula tions diminished. 7.
Now
the soul can never ascend to the height of this reflections or imagination, because
knowledge by any transcends
all these,
and so God
co-operation of the soul.
thinks of
least
touches
it
it,
without the
Sometimes, when the soul
and when
desires
least
it
it,
divinely, causing certain recollections of
Sometimes,
self.
effects it
it
God
Him
too, the divine touches are sudden,
occurring even while the soul
is
occupied with something
and that occasionally of trifling moment. They are also so sensible and efficacious, that at times they
else,
make not only the soul, but the body also, to tremble. At other times they come gently, without any agitation whatever, accompanied by a deep sense of delight and spiritual refreshing. 8.
On
other occasions, they
come
at the hearing or ut
terance of a word, whether taken from the or elsewhere.
and
Holy Scripture But they are not always equally sensible
efficacious,
slight
;
for
they are very often exceedingly
but however slight they and touches of God
the soul than any other knowledge
is
one of these profitable to
of,
or meditation on,
and works of God. And as this knowledge communicated suddenly, and independently of the
the creatures is
be,
more
may
recollections
OF MOUNT CARMEL.
[CHAP. XXVI.] will,
209
the soul must not strive to receive
to receive
it,
nor strive not
it,
but be humble and resigned
do His own work, how and when
He
will.
;
for I
God
will
do not say
that the soul is to conduct itself negatively here, as in
the case of the other apprehensions
;
because the divine
touches are a part of the union, to which I would direct the soul, and for attaining unto which I teach
draw and detach which God
from
itself
it
to with
The means by
all besides.
work must be humility and Him, with resignation, and These graces are not reward.
effects this
great
patient suffering for love of indifference as to
all
bestowed on the soul which cleaves to anything of its own, inasmuch as they are wrought by an especial love of
God towards
the soul, which also loves
Him
in perfect
This is the detachment and pure disinterestedness. ' that loveth He meaning of those words of our Lord,
Me and
shall
My Father
be loved of
:
and
to him.' *
will manifest
I will love
him,
These words
refer
Myself knowledge and these touches, of which I am speaking, and which God manifests to the soul that
to this
truly loves him. 9.
The second kind
of knowledge, or of visions of in
very different from this, being of things lower than God. It includes the perception of the greatly truth of things in themselves, of actions and events in the
terior truths, is
world.
Such
is
the nature of this knowledge, whenever
compels assent, without regard to any assertion on the part of others even if the matter be it is
given, that
it
;
told otherwise, the soul
that account, though
it *
unable to assent interiorly to may do violence to itself for that is
St.
John
xiv. 21.
THE ASCENT
210
The mind
end.
[BOOK
II.
1
perceives something else in that which
had been spiritually presented to it, and sees it, as it were, clearly. This may belong to the spirit of prophecy,
which
or to that gift *
St.
Paul
'
calls
the discerning of
though the soul may hold what it per ceives to be certain and true, it must not on that account spirits/
Still,
and obedience
belief
refuse
to
its
spiritual
director,
though his counsels plainly contradict the impressions received.
This must be done in order that the soul
may
be directed in faith to the divine union, towards which
should journey by believing rather
it
than by under
standing. 10.
The Holy
the one
things
is
Scriptures furnish clear evidence of both
and the
The
other.
particular
thus spoken of by the wise
knowledge
man
' :
He
of
hath
given
me
know
the disposition of the whole world and the virtues
the true knowledge of the things that are
to
The beginning and ending, and midst
of the elements. of the times
:
the alterations of their courses, and the
;
changes of seasons
;
the revolutions of the year, and the
dispositions of the stars
;
the natures of living creatures
and the rage of wild beasts reasonings of
men
;
;
the force of winds, and
the diversities
of plants, and the
such things as are hid and not foreseen, I have learned for wisdom, which is the worker of all things, taught me. f And though this knowledge virtues of roots
;
and
all
:
5
of
all
things,
which the wise
man
says he had received
from God, was infused and general, the passage before us
is sufficient
evidence for
all
the particular knowledge
which God infuses into souls supernaturally, according to *
I
Cor.
xii.
10.
t Wisd.
vii.
17, 21.
OF MOUNT CARMEL.
[CHAP, xxvi.]
211
He gives
a general habit of knowledge, as He gave to Solomon, but that He reveals occasionally certain truths concerning those matters ol
His good pleasure
which the wise 11.
:
not that
man
speaking here.
is
Though our Lord,
it is
true, infuses into
habits of knowledge relating to
many
many
things,
souls
still
He
does not infuse them so generally as in the case oi Solomon. There is a difference like that between the gifts,
mentioned by
St. Paul,
which God distributes
;
these are wisdom, knowledge, faith, prophecy,
among
discerning of
spirits, divers
kinds of tongues, and inter
To one indeed, by the Spirit, is pretation of speeches given the word of wisdom .... and to another the word of knowledge, ... to another faith, ... to another '
:
prophecy, to another the discerning of spirits, to another divers kinds of tongues, to another interpretation of speeches/
*
All these kinds of knowledge are infused
graces gratis data, gratuitously given of God to whom He will, as He gave them to the holy prophets and the Apostles, and to other saints. 12.
But over and above these
perfect persons, or those
who
gifts,
or graces gratis data,
are advancing to perfection,
very frequently receive the knowledge of things present or distant, in a certain illumination of their purified and enlightened mind. The following words in the book ol Proverbs are applicable in this sense * As the faces ol :
them that look of
men
therein, shine in the water, so the hearts
are laid open to the prudent.' f
understood of those *
O2
I
Cor.
xii.
who have 8,
IO.
This
is
to
be
attained to the science of t Prov.
x*vii.
19.
THE ASCENT
212 the saints, in
same way,
Holy Scripture
[BOOK
called prudence.*
II.]
In the
persons understand other things,
too, spiritual
though not always when they will for this gift is theirs only who have the habit of this knowledge, and even they sometimes are at fault, because all this depends on :
the good pleasure of God. 13.
Those persons, whose minds are
with great
facility,
some
purified, ascertain
better than others,
what
is
passing in the hearts of men, their inclinations and
from certain outward signs, however slight they may be, such as expressions, motions, or gestures. As the devil, being a spirit, can their capacities
do
this,
and
;
this
the spiritual man, according to the
so also
words of the Apostle The spiritual man judgeth all things,' f and *the Spirit searcheth all things, even the '
:
deep things of God.'*
Therefore, though spiritual
know
cannot, in the order of nature, intentions of others, yet
through
certain
meant., for the devil
of this,
we
yet for the most part they will
But we are not
1
cunning, as
by supernatural enlightenment,
And they may well do so. be often deceived in their interpre
tation of these signs,
be correct.
we
the thoughts and
signs,
may
though they
men
to rely
on any of these
may insinuate herein with and
shall presently see,
exceeding
in
consequence must renounce this method and form of
knowledge. 14. Spiritual
persons are able to see, though far away,
what other men are doing. this in
Giezi *
We
have an instance of
our holy father Eliseus, who saw his servant hide the gifts he had received from Naaman.
Ib. ix. 10, Scientia
sanctorum prudentia.
t
I
Cor.
ii.
15.
Ib.
10.
OF MOUNT CARMEL.
[CHAP, xxvi.j
Was the
213
my heart present/ saith the prophet, 'when turned back from his chariot to meet thee ?'*
not
man
Eliseus
saw
on the
spot.
in spirit the act, as if
he had been present
The same prophet saw
what passed
also
in the council of the king of Syria, and revealed
the king of Israel, thereby frustrating the
devices of
So when the king of Syria saw that plans became known to his enemy, he complained the former.
his people, saying
' :
Why
do you not
tell
me to the king of Israel said, No one, my lord O king
that betrays
is
his servants
r
the prophet that all
words
the
in Israel, telleth the
is
that
thou
speakest
;
to
it
his
me who And one
to it
of
but Eliseus
king of Israel in
thy
privy
chamber.'t 15.
Both the one and the other kind of this knowledge
of events are granted to the soul passive, without effort
on
its part.
For
it
sometimes occurs that a person,
while not thinking at all of the matter, receives in spirit a vivid preception of what he hears or reads, and that
with greater distinctness than the words involve; and sometimes, too, even when he knows not the language to
which the words belong, the knowledge of the matter
is
conveyed
him without
to
the terms that imply 16.
As
and does
much is
to the delusions
is
able tc
effect,
with reference to this knowledge, I have Those delusions are very great and very
of detection
able to represent
soul,
which the devil
effect,
to say.
difficult
his being able to explain
it.
;
for the devil,
much
by way of suggestion,
knowledge to the by the use of the bodily senses, and is able to *
4 Kings
v. 26.
intellectual
t
Ib. vi.
u,
12.
THE ASCENT
214 establish that
and
II.
J
knowledge so firmly as to make it appear that soul be not humble and cautious, he
true
;
will
no doubt cause
if
[BOOK
it
to believe
an
For
infinity of lies.
the suggestions of the devil offer great violence to the soul at times, especially because the senses are
weak
;
and he plays on that weakness with such force, per suasiveness, and determination, that much prayer and repeated efforts become necessary on the part of the soul, in order to
He
17.
shake
is
off his influence.
wont occasionally
to reveal, falsely, but with
great distinctness, the sins of others, evil consciences,
and corrupt
souls,
induce him, to
with a view to detraction, and to
whom
the revelation
made, to publish the sins in question, so that other sins may be added to them. He stirs a false zeal, deluding him, in whom he stirs
into the belief that these revelations are intended
it,
to lead
is
him
traduces.
pray for the souls of those whom he thus is indeed true that God sometimes repre
to
It
sents to holy souls the necessities of their neighbours, that they
may pray
for
them, or relieve them.
He
revealed to Jeremias the weakness of Baruch, that he
might advise him therein.* But most frequently it is the devil that doeth this, and that falsely, in order that
may be accused of sin, and afflicted of this we have many proofs. At other times, he communicates persons
with
;
much certainty other kinds men to believe them.
of knowledge, and
induces 18.
God
All such knowledge as this, whether it comes from or not, can be but of little profit to the soul in the
jvay of perfection, if
trusts to
it "
Jerem. xlr.
it
:
yea, rather,
if it is
OF MOUNT CARMEL.
[CHAP. XXVI.]
215
not careful to reject it, it will not only hinder it on its road, but will bring upon it great evil, and cause it to fall
into
many
delusions
;
for all the
dangers and incon
veniences of the supernatural apprehensions, and
more, are to be found here. enlarge further on this point
;
I
shall,
many
therefore,
not
seeing that I have already
given sufficient instruction on this matter, and shall say but this, that the penitent must be careful to reject this
knowledge, walking with God in the way of knowing nothing, and to give account to his director of it all, and abide constantly by his advice. 19.
Let the director guide his penitent quickly past this, suffer him to dwell upon it, because it is of no
and not
help to him on the road to the divine union.
For as
I
have said of those things which are passively wrought in the soul, the fruit which God wills, remains. I do not, therefore, think
it
requisite to describe the effects of this
knowledge, whether true or false, for my task in such a case would be wearisome and endless. The effects in question cannot be described within reasonable limits, for as the
The
true
llow
it is
knowledge
is
manifold, so are the effects of
it.
knowledge brings forth good issues, tending to good; and the false knowledge evil, tending to evil. When I say that this knowledge is to be rejected, and to be done, I
have said enough.
THE ASCENT
216
CHAPTER Of
[BOOK
II.
J
XXVII.
the second kind of revelations, the disclosure of secrets and
How
hidden mysteries.
Of
divine union.
the
they
many
may
subserve and hinder the
delusions of the devil incident
to them.
I
EXPLAINED the second kind of
revelations to be the
manifestation of secrets and hidden mysteries.
again
is
twofold.
One
relates to
God
This
Himself, and
Most Holy to God and relates the divine The second Trinity unity. in His operations, and includes all the other articles of includes the revelation of the mystery of the
the holy catholic faith, and the truths explicitly resulting therefrom.
a great number of prophetic
It includes also
revelations, promises, and threatenings of God, and other matters which have already been accomplished, and
which
We may also
shall hereafter occur.
second kind of revelations,
many
refer to this
other particular events
which God ordinarily reveals, as well concerning the world in general, as also concerning particular kingdoms, provinces,
states,
abundant evidence of
all this in
the
Holy
especially in the books of the prophets,
with revelations of 2.
But as
this
We
and persons.
families,
have
Scriptures,
where we meet
all kinds.
matter
is
perfectly plain
and
clear, I will
not spend my time in adducing the proofs but content myself with saying, that these revelations are not always ;
expressed in words, for divers ways. alone,
God makes them
Sometimes
?t
many and
He makes them by
and sometimes by signs alone,
and resemblances, and
in
words
figures, images, times Pther by both signs and
OF MOUNT CARMEL.
[CHAP, xxvii.]
words together
as
;
we
217
see in the prophets, particularly
Apocalypse, where we find not only the kinds of revelations here spoken of, but also the divers modes by in the
which they are made.
God
3.
still
He
kind.
in our
day makes revelations of the second some individuals how long they
reveals to
they have to endure, or what will befall such and such a person, such or such a kingdom. shall live,
what
trials
even with regard to the mysteries of our faith, He is wont to reveal the truths thereof by a special light and
And
meaning. This, however, is not properly a revelation, because the matter has been already .revealed, but rather a manifestation and explanation of 4.
I
it.
In those things, therefore, which we call revelations am not now using the word as relating to the revela
tion of the mysteries of the faith
the devil
may interfere
For as these revelations are generally expressed by words, figures, and similitudes, the devil may also imitate the same most easily. If, however, in
on a great
the
first
faith,
scale.
and second kind,
any new
no wise
in that
to give
heed to
it
;
from an angel from heaven. from heaven,' saith the apostle, that
anathema.' *
'
preach a gospel to you have received, let him be you new revelations are to be admitted in
which
No it,
contradictions, faith.
are in
we learned it Though we or an angel
the matter of that once made, beyond sistent with
we
no, not even if '
beside
which touches the
or different revelation be made,
lest
and
we should go stain the soul,
what may be con
astray
by admitting
which should keep the
We must bring the understanding into Galat. I
8.
captivity,
THE ASCENT and cleave '
Church,
No man The
and teaching of the * Paul, cometh by hearing.'
for faith,' saith S.
'
heed or credit easily to new reve
will give
he has a mind to be deceived. a view to deceive mankind, and
devil with
propagate delusions in the world, begins truth,
II.J
in simplicity to the faith
lations, unless 5.
[BOOK
and what
He
confidence.
be
by publishing
gain our resembles herein a cobbler, who with
is
likely to
true, in order to
the sharp bristle at the end of his thread penetrates the leather,
and then draws
after it the soft
and waxened
which never could have penetrated the leather by Great itself, without being preceded by the hard bristle. part,
necessary here for though true that the soul ran no risk of delusion, yet is is
circumspection
becoming that that
and
it
may
it
;
were
it
more
should not desire clear knowledge, so
preserve the merit of
and come
integrity,
it
its faith
in its purity
in this night of the
under
standing to the divine light of union 6. It is
of the utmost
moment for us, when a new
reve
lation is brought to us, to close the eyes of our under
standing, and rest on the
ancient prophecies.
The
Apostle himself, though he had seen the glories of Tabor, We have the more firm prophetical word, writes, whereunto you do weft to attend.' f Though the vision '
which we saw on the mount was certain
and more firm
on which you do well to 7.
If
it
be
the
is
rest
true, yet the
your
souls.
true, for these reasons, that
we ought
*
;
Roqj.
not to
new revelations on the subjecthow much more ought we also, not
regard with curiosity any
matter of the faith
more
word of revealed prophecy,
x. I?.
t *
S. Pet.
i.
19.
[CHAP, xxvii.]
OF MOUNT CARMEL.
219
to admit,
or heed, other revelations relating to other
matters
It is in these that the devil in
r
strong-, that I think
in
of them,
many
general
is
so
it
impossible to escape his delusions
if
we do
not strive to repel them
;
such appearance of truth and certainty does the devil throw around them. He unites together so many pro babilities, and all so consistently arranged, in order to gain credit, and roots them so firmly in the senses and the imagination, that the subject of them believes them without any hesitation whatever. He makes the soul trust to them so completely, that if it were not humble, it
could scarcely be persuaded of their falsehood and
disentangled from his delusions. 8.
For this cause,
therefore, the pure, simple, cautious,
and humble soul ought tions and other visions
and
to resist ,
for
it
reject these revela
not necessary to seek
is
them, yea rather it is necessary to reject them, if we are This is the meaning of to attain to the union of love.
Solomon when he
'
said,
What
things that are above him sary for
ways, to
'
?
*
needeth a
man
That
is
is, it
to seek
not neces
perfection, by supernatural and extraordinary seek supernatural things which are beyond our
reach. 9.
Having,
in the nineteenth
replied to the objections that
now
refer
the
and twentieth chapters,
may
be brought forward, I conclude the dis
reader thereto, and
cussion of revelations of this sort
:
it
being
sufficient to
have said that the soul ought to be very prudent in the matter, that it may walk in pureness, without illusions in the night of faith, to the divine union. *
Eccles.
vii.
i.
THE ASCENT
220
CHAPTER Of
[BOOK
II."]
XXVIII.
the interior locutions which occur supernaturally.
Their
different kinds.
IT
is
necessary for the reader to keep in mind continually
the end and object which I have in view direction of the soul, through all
its
namely, the
natural and super
natural apprehensions, without illusion or perplexity, in
pureness of faith to the divine union with God that he may perceive that I am not too concise; though I do not. enter into divisions
and subdivisions of the
while treating of the
apprehensions of the soul, as;
subject,
On the understanding might require. furnished sufficient think I have advice, in
perhaps, the
whole, I formation,
and warning,
prudent behaviour, in matters, to
why
I
make
all
to
enable
the
soul,
by a
these interior and exterior
progress onwards.
This
is
the reason
have so soon dismissed the subject of prophecy
like the rest,
having at the same time much to say of
each kind, according to their distinctive characteristics, which are so many that I should never accomplish my I am satisfied that I have said enough about them, task.
and that
have given the true doctrine and the requisite cautions with reference to them, and to every other I
matter of a like nature that 2. I shall
may
pass within the soul.
pursue the same course with the third kind
ol
apprehensions, the supernatural locutions of spiritual
men, which are effected without the instrumentality OT the bodily senses. These locutions, notwithstanding their variety,
may be comprised under three designations;
OF MOUNT CARMEL.
fCHAP. XXIX.] successive, formal,
words
mean
I
the mind,
and substantial words.
formal, I
By successive
words and considerations which
certain
self-recollected,
By
itself.
221
mean
forms and fashions within certain distinct
and
definite
words, which the mind receives not from itself but from a third person, sometimes while in a state of self-recol
and
lection, I
mean
at other times while not.
By
substantial,
other words which are also formally in the mind,
sometimes while
it is
recollected,
and sometimes while
it
These words produce an effect in the innermost and power of which they are the
is not.
soul that substance
I shall
expression.
speak of these in the order
I
have
named them.
CHAPTER XXIX. Of the
first
The
kind of words formed by the mind self-recollected
causes of them.
The advantages and disadvantages
of them.
AT all the
times when successive words take place,
mind
collected
is
and absorbed by some
it is
when
particular
subject; and while attentively considering the matter which occupies its thoughts, it proceeds from one part of it
words and reasonings together so the purpose, and with such facility and clearness
to another, puts
much
to
discovers
by
seems to
itself as if it
reflection things
it
was not
knew
not before, that
itself
which did
so,
it
but
some third person which addressed it^interiorly, reasoning, answering, and informing. And in truth there is good ground itself as
for
such a notion
one
man
;
the
mind then reasons with
does with another, and to a certain
THE ASCENT
222
[BOOK
II.]
For though it be the mind itself that thus reasons, yet the Holy Ghost very often assists it in the formation of these conceptions, words, and reasonings. extent
it is
so.
Thus the mind addresses
some
itself to itself as if to
other person. 2.
For as the understanding
is
then united, and intently
occupied, with the truth of that whereof as the
Holy
Spirit is also united with
standing in this
it it
thinks, ;
the under
communion with the Divine
through the channel
of that particular
and
Spirit,
truth,
forms
successively within itself those other truths which relate to the matter before
it
;
the
Holy Ghost, the Teacher,
way and giving light. This is one way in which the Holy Ghost teaches us. The understanding, being thus enlightened and instructed by the great opening the
Teacher, while perceiving these truths, forms at the same time the words in question about those truths which it
*
the saying of Isaac,
Jacob is
We
receives from another source.
;
The
apply to this
voice, indeed, is the voice of
but the hands are the hands of Esau.'
in this state cannot believe that the
sions do not proceed from
how
may
*
He who
words and expres
some third person, not knowing
easily the understanding can form
conceptions and truths which
it
words about
derives from another
person. 3.
this
Now, though
it is
true that there can be no illusion in
communication, and in the enlightenment of the
still illusions may, and do, frequently understanding occur in the formal words and reasonings which the ;
understanding forms about them. *
Inasmuch as the
Genes, xxvii. 22.
light
L
OF MOUNT CARMEL.
CHAP. XXIX.]
then bestowed that
it is
most
is
subtile
and
223
spiritual, so
much
so
beyond the capacity of the understanding, the
result is that the
understanding in
its
own
strength forms
these reasonings which in consequence are often false,
apparently true, or imperfect.
When
a
man
of a true principle and then deals with
has the clue
it
by
his
own
ignorance of his weak understanding, it is an easy thing for such an one to fall into delusions, and that too, in this way, as if a third person were abilities, or in the
addressing him.
have known one who had these
I
successive locutions, but who, on the subject of the
Most
Holy Sacrament of the Eucharist, amid some most had others full of error.
true,
4. I
am terrified by what passes among us in these days.
Anyone, who has barely begun to meditate, if he becomes conscious of these locutions during his selfpronounces them forthwith to be the work of God, and, considering them to be so, says, God has
recollection,
spoken to me,
But
it is
not true
to himself.
I
or,
have had
an answer from God.
such an one has been only speaking
:
Besides, the affection and desire for these
locutions, which men encourage, cause them to reply to themselves, and then to imagine that God has spoken.
The consequence
is
that they
fall
into great disorders,
if
they do not restrain themselves, and if their spiritual director does not command them to abstain from these interior discourses
;
for the fruit of
them
is
foolishness
and impureness of soul, and not the spirit of humility and mortification. They think that these locutions are great things, that God has been speaking to them, when in truth all
was
little
more than nothing, or nothing,
or
THE ASCENT
224 less
For what
than nothing.
is
[BOOK
II.
]
that worth which does
not beget humility and charity, mortification, and holy
and
simplicity
silence
?
These locutions,
may
then,
prove a great hindrance to the divine union, because they lead astray the soul, that thinks much of them,
from the abyss of faith, where the understanding ought to abide in obscurity, and in obscurity advance by faith
and not by much reasoning 5 You will object, and say, Why must the understand
in love,
ing deny
itself in it
enlightens
these truths, seeing that the Spirit of God
in them,
and that they cannot
reason proceed from the evil one
for that
I answer, the
?
Holy
Ghost enlightens the recollected understanding, and in proportion to its recollection and, as there can be no ;
greater recollection of the understanding than in faith,
Holy Ghost will not enlighten it in any other way more than in that of faith. For the more pure and clean the
the soul in the perfection of a living faith the greater
is
the infusion of charity, and the greater the charity the greater the illumination, and the more abundant the
Though
graces
it
be true that
some
in this illumination
light is given to the soul, yet the light of faith, wherein
nothing
is
clearly seen, is in kind as different from
refined gold from base metal,
and
exceeds a drop of water.
In
ceives the
Wisdom
of
God
as
in quantity as the sea
one way the soul re ;
but
is
His
knowledge of one, two, or three truths
in the other the
it
generally, which
Son, in one simple universal knowledge communicated to the soul by faith. 6- If,
again, you object and say that this
and that
it
hinders not the other
;
my
is all
answer
is,
good, that
it
OF MOUNT CARMEL.
[CHAP. XKTX.J hinders very for
by
much
if
the soul
225
makes any account of
;
doing so the soul occupies itself with evident
matters and of
little
moment, which hinder the com
munication of the abyss of
wherein God super-
faith,
naturally and secretly teaches the soul, and trains in a
it
way
it
knows
not, in virtues
and
in graces.
it
up,
We
by these successive locutions if we contemplate them with the understanding,
shall never profit
deliberately
this we shall lose all the good of them, as it Turn written, away thy eyes from me, for they have made me flee away.'* We must therefore, simply and for if
we do '
is
sincerely, without
applying the understanding to the matter of these supernatural communications, direct the
will lovingly to
God, because
it
is
blessings are bestowed, and that in
than before.
by love that these greater abundance
powers of the understanding, or of our be actively applied to these things which
If the
other faculties,
are supernaturally and passively received,
we
shall find
that our incapacity and ignorance will not reach them. They will therefore be modified and changed, and so we shall of necessity incur the hazard of delusions while
forming these reasonings within ourselves. This will be neither supernatural itself, nor in any respect resemble
it,
but
it
will
be something most natural and
common. 7.
There are some men
quick and penetrating that
whose understanding their conceptions,
is
so
when they
are self-recollected, naturally proceed with great facility,
and form themselves so clearly as to
into these locutions
make them think Cant.
vi.
4.
that
and reasonings
God
is
speaking.
THE ASCENT
226
But
is
it
not
so.
All this
is
the
[BOOK
II.
j
work of the under
standing, somewhat disengaged from the operations of sense for it may do this and even more without any ;
supernatural help whatever, by
This
its
own
natural light
a state of things of frequent occurrence, and delude themselves into the belief that they have many acquired the gift of prayer, and that God converses with is
them
they write down, or cause others to write for what them, they have experienced. And after all it is nothing without the substance of virtue, and serving to ;
:
no other end than
to minister food to vanity.
Let such persons learn to disregard these locutions,
8.
ground the will in humble love let them practise good works, and suffer patiently, imitating the Son of God, and mortifying themselves in all things this, and
and
to
;
:
not the abundance of interior discourses,
is
the road unto
spiritual good.
These
9.
interior successive locutions furnish occasions
when persons have an inclina For when they begin to them.
to the evil spirit, especially tion or affection for
recollect themselves, the devil offers to for
discursive
reflections,
suggesting
expressions to the understanding;
them materials thoughts
and
and then, having
deceived them by things that appear to be true, casts them down to the ground. Such is his dealing with those,
who have
or expressed.
entered into a compact with him, tacit
Thus he converses with some
heretics,
he informs their under especially with heresiarchs standing with most subtle thoughts and reasonings, ;
false,
however, and erroneous.
10. It
appears, then, that these successive words
may
OF MOUNT CARMEL.
[CHAP, xxix.]
227
proceed from three sources from the Holy Spirit, moving and enlightening from the natural light of the under :
;
standing and from the evil spirit suggesting. It will be rather a difficult matter to describe the signs and ;
by which
tokens,
it
may be known from which
of these
some general loves, and at the
sources particular locutions proceed, but
notions
may be
same time it
love,
is
When
given.
the soul
humbly and reverently conscious of that a sign that these locutions come from the is
Holy Ghost, Who, whenever He grants us these graces, grants them through love. When they come from the vivacity
which
and
affects
light of the understanding only,
them without any operation of
though the will
may
that
it is
virtue
love naturally in the knowledge and
light of those truths
and,
when
the meditation
is
over,
the will remains cold, though not inclined to vanity or evil,
unless the devil shall have tempted us anew.
locutions of the
when they
Holy Ghost cannot issue in
are over, the will
is
this,
The for
usually affectionately dis^
posed towards God, and inclined to good, though some times, certainly, the will may be dry, even after the
communications of the Holy
Spirit,
for the profit of particular souls.
God thus At other
ordering
it
times, too,
the soul will not be very sensible of the operations or
motions of these virtues, and yet what passes within will have been good. This is why I have said that it is
sometimes
difficult
to
because of the various have.
The
effects
I
distinguish
one from
common, though sometimes more, and abundant.
another,
which they sometimes have mentioned are the most effects
sometimes less
THE ASCENT
228
The
11.
evil locutions
[BOOK
II.]
are occasionally hard to dis
tinguish, for, though they dry up the love of God in the will,
and
incline
men
to vanity, self-esteem, or
complacency still they beget at times a certain false humility and fervent affection of the will founded on self-love, which requires for its detection great spirituality
:
of mind.
This the
devil brings about, the better to conceal his presence.
He
perfectly well to produce tears by the he impressions makes, and he does so that he may inspire the soul with those affections, which he desires to is
excite.
able
But he always labours
to
move
the will so that
men shall esteem these interior communications, and make much account of them, in order to induce them to give themselves up to them, and occupy themselves with what is not virtue, but rather an occasion of losing what virtue they 12.
Let
may
have.
abide by this necessary caution, perplexity and delusions never to
us, therefore,
in order to escape all
make any account source they
may
courageously to
;
of these locutions, from whatever
how
come, but learn
God
to direct our will
in the perfect fulfilment of
and holy counsels, which
is
wisdom
the
His law
of the saints,
content with the knowledge of those truths and mysteries, in
simplicity
and
sincerity, as
the Church sets them
forth, for these are sufficient to inflame
our will
;
without
thrusting ourselves into deep and curious investigations, It was with where the absence of danger is a miracle. reference to this that St. Paul exhorts us not to be more '
wise than
it
behoveth to be wise.'*
the subject of successive words. *
Rom.
xii.
3.
Let this
suffice
on
[CHAP, xxx.]
OF MOUNT CARMEL.
229
CHAPTER XXX. Of
words formally wrought the dangers incident thereto ;
interior
Of
in a supernatural way.
and a
necessary
caution
against delusions.
THE
second, kind of interior locutions are formal words,
uttered in the
mind sometimes
supernaturally, without the intervention of the senses, whether in a state of recollection or not.
call these
I
formal words, because
the mind formally perceives they are spoken by a third For this person, independently of its own operations.
reason they are very different from those of which I have just spoken. They differ from them, not only because
they take place without any effort of the mind, but some times even when the mind is not recollected, and far
from thinking of what
is
uttered within
it.
This
is
not
so in the case of successive words, for these always
which then occupies the mind, The locutions of which I am now speaking are sometimes relate to the matter
perfectly formed, sometimes not, being very often, as
it
were, conceptions, by which something is said, at one time in the way of an answer, at another by another mode of
speaking.
Sometimes
it is
one word, at another two or
more, and occasionally successive words, as in the former case for they continue in the way of instruction to the :
soul,
or of
discussion with
it.
Still
all
takes place
without the active participation of the mind, for if
another person were then speaking, as
Daniel, spoke.
we
it is
as
read in
who says that an angel instructed him and This was formal successive reasoning and in-
THE ASCENT
230 struction
'
the angel says,
:
I
[BOOK
am now come
forth
II.]
to
teach thee.'*
When
2.
effect
these locutions are no
on the mind
They
are in general
and enlighten us on a particular
sent only to instruct
and
not great.
is
more than formal, the
not necessary for this purpose, that they should have another effect different from that, for
subject
;
which they are God, they it it
is
it
And
sent.
so
whenever they come from
effect their object in the soul
;
for they render
ready to accomplish what is commanded, and enlighten so that it understands what it hears. They do not
always remove the repugnance which the soul
and
rather increase
it
end of which
the
and
is
;
this is the operation of
more
feels,
but
God, the
perfect instruction, humiliation,
This repugnance is in general and noble deeds are commanded great greater promptitude and facility, when vile
profit of the soul.
the result,
and there
when is
;
and humiliating things are enjoined.
was commanded people of Israel, task, that
God was
and show him until
Thus when Moses
go unto Pharao, and deliver the he felt so great a repugnance for his to
obliged to
signs.
command him
And after all, this was
God gave him Aaron,
three times,
not sufficient
as his partner in the work,
and a partaker of his dignity. 3.
On the other hand, \\hen these locutions are
undertaken, but humble
evil spirit, great things are readily
occupations become repugnant. inclined to greatness
and honour
and when
from the
;
He
God hates to see men for when He bids them
bestows them Himself, accept dignities, He wills not that they should be accepted with readiness *
Dan
ix.
&.
OF MOUNT CARMEL.
[CHAP. XXX.]
and willingness. Formal words
differ,
231
as to that readiness
which God communicates, from the other successive words these do not influence the mind so much, neither do they communicate to it so much readiness that is an :
;
by reason of their greater formality, and because the understanding has less to do with them.
effect of the former,
does not prevent successive locutions from having occasionally a greater influence, because of the great intercourse, that takes place at times, between the Still this
human ence
spirit
But there is a great differ In the formal locutions the soul
and the
divine.
manner.
in the
has no doubt about them, whether they come from itself or not especially when it was not thinking of the subject to
which they
pies
its
relate
thoughts,
it
;
and even when that subject occu most clearly and distinctly, that
sees
the locutions proceed from another. 4.
We must
not
make much
of these formal locutions
any more than of the successive. For over and above the occupation of the mind with that, which is not the legitimate
namely
and proximate means of union with God,
faith,
there
is
also
the
too
certain risk of
We
diabolical delusions. can scarcely distinguish at times what locutions come from a good, and what from an evil, spirit. And as the effects of them are not great
we can hardly
distinguish
them by that
test
;'
for
some
times the diabolic locutions have a more sensible influ
ence on the imperfect, than the divine locutions on
We must, also, not obey them at whether come from a good or evil spirit. But once, they we must not neglect to manifest them to a prudent con spiritual persons.
fessor, or to
some
discreet
and learned person, who
shall
THE ASCENT
232
[BOOK
we ought to do and we must be resigned and
teach us, and decide for us, what
when we have had
his decision,
indifferent in the matter.
a
man
of experience,
it
rest,
is
better in that case, accepting
what
to reveal the matter to
find persons
who
;
If we cannot find such a person,
the substance of them, and
and
II.]
to disregard the
is safe,
no one
easy to destroy souls instead of edifying them. ;
for
it is
not everyone who is fitted for the direction of souls, being a matter of the last importance to give right or
It is it
wrong advice 5.
in so serious
Remember,
too, that
an
affair as that.
we must never do
own
of our
head, or accept, anything told us in these locutions, with out great deliberation and reflection. So subtle and so singular are the illusions incidental to them that, in
my
opinion, no soul, who does not deal with them, as with an enemy, can possibly escape delusions in a greater, or less degree, in
many of them. Having in the seventeenth,
and twentieth chapters of this book, deliberately discussed these illusions and dangers, and the cautions to be observed, I shall not enlarge upon
,
eighteenth,
nineteenth,
them
I content
myself with saying, that the real and secure teaching on the subject is, not to give heed to here.
them, however plausible they in all
may
be, but to
be governed
by reason, and by what the Church has taught and
teacnes us every day.
OF MOUNT CARMEL.
[CHAP, xxxi.]
233
CHAPTER XXXI. Of
the interior substantial locutions
and the formal.
them
the difference between
:
The
profitableness of them.
and reverence of the soul
tion
THE
The
in respect of
resigna
them.
third kind of interior locutions are the substantial
words.
Though
these are also formal, inasmuch as they
are formally impressed on the soul, they differ from in this
;
them
the substantial locutions produce a vivid and
substantial effect in the soul, while those locutions
are only formal do not, though substantial locution
is
it
which
be true that every
also formal, yet every formal
but only that which really Thus, if our impresses on the soul what it signifies. Lord were to say formally to a particular soul, Be thou locution
is
not substantial
;
that soul would immediately be good.
good
;
thou
Me
that soul would at once have
;
the substance of love, that
and
Love
Or,
feel in itself
a true love of God.
is,
Or,
He
were to say to a timid soul, Be not afraid again, that soul would on the instant become courageous and if
calm.
For
;
'
The Word
of power.'*
full
of
God
'
saith the wise
man, the locution what meaneth Thus,
substantially accomplished in the soul.
meaning of those words
of
David
voice the voice of power.' f
' :
He
This
He
is
is
the
is
His
will give to
Thus, also, dealt
*
with
Abraham, when He said unto him, 'Walk before Me, and be perfect.' + Abraham was then perfect, and ever walked reverently before God. 2.
He
This
is
the power of His word in the gospel, by which
healed the sick and raised the dead, by a word only. *
Eccles.
viii.
4.
t PS.
Ixvii.
34.
J Genes,
xvii, i.
THE ASCENT
234
[BOOK
II.]
Such, too, are His substantial locutions; they are of
such price and moment, as to be the
and strength
life
and the incomparable good of souls for one locution of, God does for the soul far more at once, than that soul ;
has done for
The
itself in its
whole past
life.
not called upon to do or attempt any thing with regard to these locutions, but to be resigned and humble. It is not called upon to undervalue or fear 3.
soul
is
them, nor to labour in doing what they enjoined
God by means
of these substantial locutions works in
and by the soul Himself. the formal and successive
And
substantially in the soul,
and
fore the action of the soul
them
herein they differ from
locutions.
reject these locutions, for the
received
For
it.
soul need not
ot
them remains
effect
full is
The
of blessing
and there
;
useless, because
it
has
Neither need the soul be
passively.
afraid of illusions here, for these locutions are
the reach of the understanding or the evil
beyond
spirit.
The
devil cannot passively produce this substantial effect in
any soul whatever, so as and habit of his locution
to impress ;
upon
it
the effect
though he may, by his sug whom he dwells as their
gestions, lead those souls in lord, in virtue of their
voluntary compact with him, to
perform deeds of exceeding malignity. For he is able to influence them easily, because they are united to him
We
voluntarily in the bonds of iniquity. perience, that even
good men
suffer violence
suggestions, which are exceeding strong are
evilly
disposed,
his
see,
suggestions
;
then
by ex
from his
but
if
are
men more
efficacious. 4.
But the
devil ca.nnot produce
any
effects
resembling
OF MOUNT CARMEL.
[CHAP, xxxii.]
235
no comparison possible between his locutions and those of God. All his are as if they were not, in the presence of the divine, those of the divine locutions, for there
and
the prophet .
.
is
the
?
:
Are not
effects of
meaning of those words of What hath the chaff to do with the wheat This
God's locutions.
.
compared with the
their effects as nothing
'
is
My
words as a
fire,
breaketh the rock in pieces
'
and as a hammer that
*
Thus the
?
substantial
locutions conduce greatly to the union of the soul with
God; and the more interior they are, the more sub and the more profitable. Blessed then
stantial are they
that soul to which
is
Lord, for
Thy
God sends His
locutions
' :
Speak
servant heareth.' f
CHAPTER XXXII. Of
intellectual
apprehensions resulting from the interior impres The sources of them. The
sions supernaturally effected.
conduct to be observed by the soul, so that these appre hensions shall not hinder it on the way of union.
IT remains for
me now
frequently
to discuss the fourth
which those
of apprehensions, effected
supernaturally
kind
last
impressions,
spiritual
in
and
men,
spiritual
Those impressions I produce in the understanding. have reckoned among the distinct apprehensions of the understanding + 2.
There are two kinds of these distinct
The
pressions.
the is
second,
most
first
is
though also
intense, xxiii.
38, 29.
f
in
I
im
in the affection of the will,
the
Kings
iii.
yet because
will,
profound,
high,
*
Jerew.
kind
spiritual
IQ.
and
secret,
J Bk.
ii.
c.
it
seems IQ,
236
TPIE
ASCENT
[BOOK
II.]
but to have been wrought in the very substance of the soul. Both the one and the not to touch the
will,
The
other are extremely diversified. is
God, profit
very high
;
but the second
why God
its
the highest, of great
But neither the soul that receives
and advantage.
them, nor
is
when from
first,
can ever
director,
know
their sources, or
them they do not depend in any way or meditation, though these dispose works upon good us for them. God sends them to whom, and why, He effects
;
wills. 3.
will
Sometimes a person who has done many good works never have these touches, and another of less merit,
have them most profoundly and most abundantly. is not necessary, therefore, for the soul to be actually
will It
occupied with spiritual things though that is the better in order to be the object of the divine touches, of state
which these impressions are the occur
when
the soul
is
result, for
heedless of them.
touches are distinct, and pass rapidly so,
they frequently Some of these
away
;
others less
but of longer continuance.
These impressions so far as they come under this description of them do not appertain to the under 4.
standing, but to the will.
I shall, therefore, not discuss
them now, but reserve them or purgation of the will in
the third book.
As
on the night, which will form
for the treatise
its affections,
in general,
and even very
frequently,
a more express and perceptible apprehension, know ledge, and intelligence, flow from these impressions into the understanding,
it is
necessary to mention
it
here for
that purpose only. 5.
We
must, therefore, remember that, from
all
these
[CHAP. XXXII.]
OF MOUNT CARMEL.
237
impressions, whether the divine touches which cause
them, be rapid, or continuous and successive, there flows frequently into the understanding the apprehension of
which is usually a most knowledge or intelligence profound and sweet sense of God, to which, as well as to the impression from which it flows, no name can be ;
This knowledge comes, sometimes in one way, sometimes in another, now most deep and clear, again given.
less so,
according to the nature of the divine touches,
which occasion the impressions, and according to the nature of the impressions, of which it is the result. 6.
It is
not necessary to waste words here in cautioning
and directing the understanding, amid this knowledge, in faith to the divine union. For as these impressions are passively wrought in the
operation on results
its
part
from them,
is
;
soul,
so also the
without any co
knowledge which
passively received in the under
philosophers apply the term passible to the understanding independently of its own exertions. In
standing
order, therefore, to escape delusions here,
and not
to
hinder the benefits of these impressions, the under standing ought not to meddle with them, but remain passive, inclining the will to consent freely fully,
and not interfering
itself.
and grate
For, as in the case of
successive locutions, the activity of the understanding
can very easily disturb and destroy this delicate know ledge, which is a sweet supernatural intelligence, which no natural faculty can reach or comprehend otherwise than by the agent.
No
way
and never by that of should be made, lest the
of recipient,
effort, therefore,
understanding should fashion something of
itself,
and
TITE
the devil at the
ASCENT
same time
[BOOK
an entrance into the
effect
He
and strange knowledge.
soul with false
II.]
is
well
able to do this, through the channel of these impres
Let sions, by taking advantage of the bodily se.ises. the soul be resigned, humble, and passive, for as it
God this knowledge so will He His own good pleasure, when He
receives passively from
communicate sees
it
it,
of
;
humble and detached.
put no obstacles
knowledge
in the
way
for the divine
By
union
:
and
that profitableness
All these touches are touches of union, which
is
great.
is
passively effected in the soul. 7.
so living, the soul will
of the profitableness of this
The whole teaching
of this book on the subject of
and passive contemplation, whereby we abandon ourselves into the hands of God in the forget-
total abstraction
fulness of all created things, in detachment from images
and
figures,
and dwelling on the supreme truth
contemplation
is
applicable, not only
in
pure
to the act of
most perfect contemplation the profound and altogether the supernatural repose of which is disturbed by *
daughters of Jerusalem,'* namely, good meditations and reflections, if we then attempt them but also to the
whole of that time, in which our Lord communicates the simple, general, and loving attention, of which I have
made mention grace,
is
before,
or
when
the soul, assisted
established in that state.
by must For then we
contrive to have the understanding in repose, undisturbed
by the intrusion of forms, figures, or particular know ledge, unless it were slightly and for an instant, and that *
Cant.
iii.
Love, stanza
5.
3,
See Spiritual Canticle, stanza 29, Introd., and Flame of xi.
OF MOUNT CARMEL.
[CHAP, xxxii.] \vith
At
239
sweetness of love, to enkindle our souls the more.
other times, however, in
all
our acts of devotion and
we must make use of good recollections and meditations, so that we may feel an increase of of good works,
profit
and devotion
;
most especially applying ourselves
life, passion, and death of Jesus Christ our Lord, that our life and conduct may be an imitation of His.
to the
8.
Let this
supernatural apprehensions of
suffice for the
the understanding, so far as the guiding thereof, through
them, in
faith, to
the divine union,
concerned.
is
I think
have said enough on the subject for the instructions and cautions already given will be found ample with I
:
that may occur in the understanding. And should be met with of a different nature anything and not comprised in the distinctions laid down
regard to
all
if
though I do not imagine that there can be anything which cannot be referred to one of the four kinds of
what
distinct
knowledge resemble them will 9. I
I
have said of those that
suffice.
now proceed to
the third
book
;
where, by the help
of God, I shall speak of the interior spiritual purgation of the will from active night. to consider for
when
its
interior
affections.
This
what
I write
these qualities
in
simplicity
the
are wanting,
and candour
will this
be the case
because of the deficiencies of
:
however perfect
and profound the teaching may be, he will not by it, neither will he value it as it deserves.
much more
is
I therefore entreat the discerning reader
profit
And
in the present instance,
my way
of writing.
THE ASCENT
240
BOOK
r
BOOK
III.
THE PURGATION AND ACTIVE NIGHT OF THE MEM OK Y AND THE WILL.
ARGUMENT. The soul,
understanding", which
now
being
is
the
instructed, with regard to all its appre
hensions, in the
first
theological virtue,
that the soul, according to this power,
God
power of the
first
in pureness of faith
same with respect
;
namely
may
remains for
it
faith,
so
be united to
me now
to
do
two other powers, memory will, showing how they too are to be purified in all their acts, so that the soul, according to them also, may
the
to the
and
be united to God in perfect hope and charity. I shall do this briefly in this third book. For having concluded that which relates to the understanding, the receptacle of
all
objects that pass through the
memory and
and that goes a great way towards the of
my
it
purpose
execution
is not so necessary to enlarge
on the
two powers because, in general, the man who shall have \vell directed his under
subject of these spiritual
full
the will
standing in
faith,
;
according to
the way, have done as will in the
much
my
teaching, will also,
for the
matter of hope and charity
:
by the and memory
for the operations
of these virtues are mutually dependent the one on the other.
same
But, as order,
it is
necessary
that I
may
and be the better understood
observe the to
speak of
[CHAP.
OF MOUNT CARMEL.
I.]
241
the proper and determinate matter, I shall treat of the acts of each of these
them according distinction objects,
and
two
to the
faculties, distinguishing
method of
my
between their
three, natural, supernatural imaginary,
The knowledge
spiritual.
these distinctions,
imaginary, and
Tha*
subject.
arises out of the distinction
which are
between
is
of the
also threefold
:
memory, following
natural, supernatural
I shall treat of these here,
spiritual.
by the grace of God, beginning with natural knowledge, which
is
I shall
conversant with the most exterior objects
and then conclude is
and
;
afterwards speak of the affections of the will, this third book, the subject of
which
the active spiritual night.
CHAPTER
I.
Of the natural apprehensions of the memory emptied of them, that the
may be is
:
which
is
to
be
soul,- according to that faculty,
united with God.
necessary to keep in mind the 3pecial object of of these books for otherwise the reader will
IT each
;
be perplexed by what he reads, as he may have been by what I said about the understanding, and as he may be
now by what
say of the memory, and what I have to say hereafter of the will. For when he observes, that I teach the annihilation of these powers in the matter of I
their operations
;
he will perhaps imagine, that
I
am
destroying, and not building up, the spiritual edifice. This objection would be valid, if my purpose here was to instruct only beginners,
means
who
of these discursive
are to be led onwards by and tangible apprenensions.
THE ASCENT
242
[BOOK
HI.]
am
teaching how to advance by contemplation to the divine union for which end all these means, and
But as
I
the sensible exertion of the powers of the soul must
God
cease and be silent, in order that
may
bring that union to pass
in
His own way
necessary to release
it is
empty them, and to make them renounce their natural jurisdiction and operations, in
the faculties and to
order that the supernatural
may fill and
enlighten them
;
seeing that their powers cannot compass so great a matter, but rather, unless suppressed, prove a difficulty in the
way.
And
as
it is
God, rather by what
most true that the soul knoweth
He
is
follows of necessity that
not, if
He
than by what
we
is
;
it
are to draw near unto
must be by denying and renouncing to the utter Him, most all that may be denied, of our apprehensions, it
We
natural and supernatural alike.
apply
this process to the
of
natural position and raising
its
above
all
distinct
memory
it
therefore,
shall,
driving
:
above
it
away
itself,
that
out is,
knowledge and conscious compre
hension, to the highest hope of
God
Who
is
incompre
hensible. 2. I
begin with natural knowledge.
The natural know
ledge of the memory is all that knowledge it can form about the objects of the five bodily senses hearing, :
seeing, smelling, tasting and touching, and all else of the like kind. The memory must be stripped and emptied
of all this
knowledge and of these forms it must labour no impression what ;
to destroy all sense of them, so that
must forget them,
ever of them shall be
left
and withdraw
from them, and that as completely into it. Nothing less than
is
if
itself
behind
they had never entered
;
it
[CHAP.
OF MOUNT CARMEL.
I.]
the annihilation of the serve, if
to all these forms will
For that union can
be united with God.
to
it is
memory as
243
never take place without a total separation from these forms which are not God, for God is without form neither ;
is
I
He
the object of any distinct knowledge whatever, as
have said while treating of the night of the under
standing.*
'No man,'
3.
masters/f so the
our Redeemer, 'can serve two
saith
memory cannot be
perfectly united with
God, and at the same time with forms and distinct ledge.
know
And as God is without form or image, on which the
memory may dwell, so when the memory is united with God as we see by daily experience it remains without form or itself
with the imagination suppressed, and
figure,
absorbed in supreme
felicity, in
The
profound oblivion,
divine union expels every
remembering nothing. fancy, and shuts out all forms and knowledge it raises the memory to that which is supernatural, leaving it in ;
such deep forgetfulness that if it
will
it
remember anything
this forgetfulness of the
must do violence to
at all.
Such
itself,
at times is
memory, and suspension of the
imaginative powers, because of the union of the memory with God, that time passes by unheeded, and what took When the place in the interval cannot be known.
imaginative powers are held in suspense, there of pain even
when pain
tion there is
no sense, not even If
exists not.
God
memory must be which
it is
*
Q2
is
ii.
to bring
severed from
capable.
Bk.
is inflicted
Ch.
viii.
But
it is
is
no sense
for without
;
in
imagina because it thought,
about this perfect union, all
to
acts of
knowledge
of
be observed, that this t
St. Matt. vi. 24.
THE ASCENT
244
[BOOK
suspension never occurs thus in those
who
ITT.]
are perfect,
because they have attained already to the perfect union,
and
this suspension relates to the
commencement
of that
state.
You
All this is very will, perhaps, object and say but the involves the destruction of the well, principle natural use and course of our faculties, and reduces man to 4.
:
the level of a brute beast, forgetful of all things, and what is
worse, without reflection or recollection of his natural
Surely God does not destroy but its destruction is the nature, but rather perfects it
wants and functions.
;
natural issue of this doctrine, for
and
rational motives,
and
all
man
forgets all moral
natural acts
he remembers
;
nothing, because he regards not the forms and knowledge in question,
which are means of remembering.
5.
To
this I reply: the
God
the
more it loses
more 'the memory is united to all distinct knowledge, and at last all
such fades utterly away, when the state of perfection is reached. In the beginning, when this is going on, great forgetfulness ensues, for these forms
and knowledge
fall
men
into oblivion, neglect themselves in outward things, forgetting to eat or drink they do not remember whether ;
they have done or left undone a particular work, whether they have seen sucL things or not, or whether such and
and all this such things have been mentioned to them But he who has because the memory is lost in God. ;
attained to the habit of union does not forget, in this way, that which relates to moral
and natural reason
;
he per
necessary and and befitting actions, though by the ministry of forms
forms in
much
knowledge,
greater perfection
in the
memory, supplied
all
in a special
manner
[CHAP.
OF MOUNT CARMEL.
I.]
In the state of union, which
by God.
memory and
state, the
245 is
the other faculties
a supernatural fail
as to their
natural functions, and rise beyond their natural objects
upwards unto God, 6.
And
Who
thus, then,
is
supernatural.
when the memory
is
transformed in
God, no permanent forms or knowledge can be impressed
upon
it
;
the operations of the memory, therefore, and ol
the other powers in this state are, as
God has
self divinely
He who
were, divine;
entered into possession, by this transformation,
as their alsolute Lord
*
it
is
guides and governs them
;
by His own
and
spirit
joined to the
Lord
is
one
will, as it is written, '* and there spirit ;
fore the operations of the soul in the state of
the operations of the
Him
union are
Holy Ghost, and, consequently,
divine.
Now, the actions of such souls only are what they ought to be, and reasonable, and not what they ought 7.
not to be
:
because under the influence of the Holy Ghost
know what they ought
know, are ignorant ot be ignorant, remember what they ought to remember, forget what they ought to forget, love what they ought to love, and love not that which is not they
what they ought
God.
Thus
to
in general the first
of these souls are, as
wonderful in
to
this,
motions of the faculties
were, divine.
it
There
is
nothing
seeing that they are transformed in
the divine nature. 8. I will
explain
my meaning
by the following
A
illustra
person in the state of union is requested to Now he will never re a certain individual. pray for member to do what is asked of him, by reason of any-
tion.
*
i
Cor.
vi.
17.
THE ASCENT
246
thing whatever remaining in his right so to pray
which
it
will
[BOOK
memory
;
but
III.]
if it
be
be when God shall be
pleased to hear that prayer God will then move the will and excite a desire to pray. On the other hand, if
be not the will of God to hear that prayer let that person do what he may, he will never pray as he was it
:
requested, neither will he have
Sometimes God
knew
never
He
make him pray
will
or heard
of.
God
cular influence of
any desire
This
is
do
to
for others,
whom
so.
he
the effect of a parti
exerted over these souls,
whom
directs to perform certain actions according to the
disposition of
His
will.
The
actions
and the prayers
of
such souls always attain their end.
So
9.
was with the
glorious
Mother of God.
Perfect
there
was no impression of created things
soul, to turn
her aside from God, or in any way to movement ever proceeded
from the
on her
it
first,
influence her; for her every
from the Holy Ghost. 10.
Again.
A perfect man has at a given time a certain
indispensable business to transact. tion whatever of it but in some :
will,
He
has no recollec
way he knows
not,
it
present itself to his mind, through that stirring of his
memory
of which I speak, at the time and in the
way
it
ought, and that without fail. It is not only in these matters that the Holy Ghost enlightens the soul, but in
many others, present, future, and distant men knowing not how the knowledge thereof comes to them. But it comes from the divine wisdom, because they exercise themselves in knowing or apprehending nothing, which can obstruct their course.
It
comes
to
them
in general,
as I said in the beginning, while speaking of the Mount,
[CHAP.
OF MOUNT CARMEL.
I.]
so that they do all things
which
the worker of
is
You
11.
as
;
is
it
247
taught me.'
all things,
'
written,
Wisdom,
*
that the soul cannot so
will say, perhaps,
empty and deprive the memory of all forms and fantasies, for there are two things to be
as to reach a state so high
;
done which are beyond the forces and namely, to cast what
and, in truth, impossible for indeed, must raise
it
up
the soul, so far as
it
can,
tions,
may
it
And
supplies.
so
itself of
empties
them,
which
the most
is
difficult,
into this supernatural state
must also be
by
in
;
but
good disposi
the help which
God
the soul rejects these forms and
God
causes
to enter into the
it
When God
enjoyment of this union. is
;
mere natural strength. God,
acquire
when
man
natural aside, and touch, and
is
unite with, the supernatural,
which
abilities of
does
this,
the soul
passive, as I shall explain in speaking of the passive
night
and
;
He
perfect union,
when
it
shall
will then
bestow upon
proportional
seem
to
to
its
Him good
it
the habit of
good dispositions, do so. I do not
to
effects of the perfect union, as
speak of the divine
they understanding on the one hand, to the memory and the will on the other, in connection with this night and active purgation, for the divine union is relate to the
not here complete
but
;
the passive night,f in 12. I
I will
do so in connection with
which the soul
enter actively
spiritual
treasure *
united with God.
speak here only of the necessary means of purify
ing the memory, so that, so far as
may
is
upon
man must up
this night
vii.
21.
concerned,
and purgation.
observe this precaution
or retain in the
WisJ.
itself is
:
memory anything he t Dark Night, Bk.
ii.
it
The
never to
may see,
ch. xxi.
THE ASCENT
948
hear, taste, touch, or smell
;
but to
[BOOK let
III.]
them pass away,
forgetting them, and never reflecting upon them, unless when it may be necessary to do so in order to a good
But
.meditation.
extended to 13.
this deliberate forgetfulness,
and
rejec
knowledge and of forms, must never be Christ and His Sacred Humanity.*
tion of all
Sometimes, indeed, in the height of contemplation
and pure intuition of the divinity, the soul does not remember the Sacred Humanity, because God raises the
mind
to this, as
knowledge no means
were, confused and most supernatural
it
but for
;
all this,
studiously to forget
it is
by
right, for the
contemplation of the Sacred and meditation upon it, will help us up loving Humanity to all good, and it is by It we shall ascend most easily to
the highest state of union. 14. It is evident at
once
that,
while
all visible
and bodily
things ought to be forgotten, for they are a hindrance in
our way, He, who for our salvation became man, is not to be accounted among them, for He is the truth, the door, 15.
and the way, and our guide unto
all
good.
Let the spiritual man, then, take this for granted.
Let him aim at complete abstraction and forgetfulness so that, as much as possible, no knowledge or form of ;
they existed not shall remain in his memory, so that the memory thus emptied and free as
created things
may be wholly
if
God, lost as it were, in holy oblivion. doubts are raised and objections made,
for
16. If, again,
as beforef with regard to the understanding, to the effect that in this *
way we
St.
shall
Teresa's Life ch.
t Bk.
ii.
be doing nothing, losing our xxii.
ch. xi.
u.
ch. xxiii.
and ch. xv.
18.
[CHAP.
OF MOUNT CARMEL.
I.]
249
time and depriving ourselves of those spiritual blessings, of which the memory serves as a channel I can but ;
have replied to them here as I did before, and that there is no reason why I should dwell longer answer that
upon them
I
at present.
Only
let
us remember, that
if for
knowledge and forms is the spiritual man must not
a time this forgetfulness of
all
be profitable, therefore grow wearied for God will draw near in His not
felt to
;
time, and that for so great a blessing we ought wait long, and patiently persevere in hope.
own
to
Though it is true that we shall scarcely meet with anyone who in all things and at all times is under the 17.
direct influence of God,
whose union with Him,
continuous that his faculties are divinely directed
is ;
so
still
there are souls, which for the most part in their opera tions are under the guidance of God, and these are not souls
which move themselves
in the sense of St. Paul,
he said that the sons of God
and united
in
Him
'
those
are led
who
by the
accomplish divine actions in their nothing
Rom.
vff.
is
are transformed,
Spirit of God,'* to faculties.
strange, for these operations
seeing that the union of the soul
when
must be
divine.
This
is
divine,
THE ASCENT
250
CHAPTER Three kinds of
evils
[BOOK
IU.J
II.
to which the
soul
is
when not
liable,
in
darkness, with respect to the knowledge and reflections of the memory.
THE
spiritual
Explanation of the
man
is
first.
subject to three evils and incon
he persists in the use of the natural veniences, knowledge of the memory, with a view to drawing near if
Two
unto God, or for any other purpose.
of them are
The
first proceeds positive, and the third is negative. from the things of this world the second from the devil and the third, which is negative, consists in the ;
;
hindrance and disturbance of the divine union, which this
knowledge brings with
2.
it.
The first, proceeding from the things kinds of
a subjection to
many
knowledge and
reflection,
of this world,
is
evils, the result of this
such as falsehoods, imper fections, desires, opinions, waste of time, and many other things which greatly defile the soul. that in yielding to these notions fall into
to
be
many
true,
errors
what
is
;
for
and
reflections,
very often what
certain,
It is clear,
is
we must
false
seems
doubtful, and the contrary
;
we can scarcely ever ascertain thoroughly a From all these we shall escape, if we truth.
seeing that single
make 3.
we
the
memory
blind to these notions and reflections.
Imperfections beset the
hear, see, smell,
memory
touch, and
taste
at every step in all ;
for these touch
such as grief and fear and hatred, useless hopes, empty joy, or vain glory. All these at
certain affections,
least are imperfections,
and sometimes undoubted venial
[CHAP.
II.
OF MOUNT CARMEL.
J
251
things which disturb perfect purity and simple union with God. Desires also are certainly excited, for sins
;
and
reflections in question naturally a mere disposition to retain these produce them, and are also liable reflections furnishes food for desire.
the knowledge
We
many a trial through our own opinions, because memory must err in the recollection of the good and
the
to
of others
;
No man,
for evil.
good
these evils,
sometimes
for
who
evil
taken for good, and believe, can ever escape
evil is
as I
does not blind his
memory as
to all such
matters. 4. If
you say that a man may easily overcome
when they come upon him,
trials,
utterly impossible, for
if
all
I answer, that
these it
is
he gives heed to these reflections follies, and some of them ;
they involve innumerable
and minute that they cling to the soul unawares, pitch to the hand that has touched it. I repeat,
so subtle like
then, that the best
way
once, banishing them 5.
You
to
overcome them
to
do so at
utterly out of the memory.
will further object,
deprives itself of
is
and
many good
say, that the soul thus
thoughts and meditations
about God, and which are most profitable to it in the blessings they bring with them. I answer, all that is purely
God and promotes
pure simple general and not to be rejected, but only what
confused knowledge, is detains the memory on
this
may
And
accomplish this purgation,
most profitable
forms, figures, and
images,
similitudes of created things.
in order that
God
pureness of soul
that pureness which
consists
in
is
not
setting the affections thereof on any created or tran sitory things,
and
in
not regarding them
;
for in
my
THE ASCENT
252
opposite conduct will not
t?''e
opinion,
[BOOK to
fail
III.]
make
a
deep impression because of the imperfection, which cleaves to the powers of the soul
in
their operation.
much better to impose silence on the God may speak. In order to attain to
It is, therefore,
faculties, that
must
this state, the natural operations
This takes
cease.
when the soul comes and when God speaks to
place, as the prophet saith,
solitude with its faculties,
heart
' :
I will 6.
I
.
.
if
the
and
will lead her into the wilderness,
.
to her heart.'*
speak
But
into
still
you
profit nothing, if the
upon God, and that ness and distraction
object
and
say, that the soul will
not reflect and dwell
memory does it
will
be liable
I answer,
it is
to
much lukewarm-
impossible; for
if
the
memory be entirely withdrawn from the things of this life and of the next, no evil, no distraction, no folly or vice can enter within
such things insinuate themselves
it
through the wandering of the
no way by which they can
for then there is
memory
nor anything to give occasion to them. This certainly would be the case, it we opened the door to the consideration of earthly things, while it is shut against that of heavenly things enter,
:
but
we
the door
shut
prejudicial to union,
come, bringing the
and out of which
memory
which
everything
against
distractions
is
may
into silence, that the Spirit
only may be heard and saying with the prophet, Speak, '
;
Lord, for
Thy
of the bride
my
spouse
;
is
Os.
ii.
bridegroom
also
is
saith of her,
'
the state
My
sister,
a garden enclosed, a fountain sealed
so that nothing *
Such
servant heareth.' f for the
may
14.
enter within. t
I
Kings
iii.
IO.
+ Cant.
iv.
12.
up,' J
[CHAP.
OF MOUNT CARMEL.
III.J
253
be 'enclosed' without anxiety or alarm and He Who, when the doors were shut, entered bodily in among His disciples, and said, Peace 7.
Let the
soul, therefore,
;
'
be unto you/* in an unexpected and inconceivable way, will enter spiritually into the soul without its knowledge or co-operation,
closed
-
;
when
it
keeps the doors of
its
powers
the memory, understanding, and will, and
fill
it
with His peace, turning into it the river of peace, as it is written, O that thou hadst hearkened to My command '
ments take
;
thy peace had been as a
away
all
And He
river.' f
misgivings, and suspicions,
will
uneasiness
all
and darkness, which made the soul afraid that it was already, or on the point of being, lost. Be, therefore, earnest in prayer, and hope in detachment and empti
ness
;
thy good will not tarry.
CHAPTER Of
the second
evil,
III.
coming from the
THE
second positive
the notions of the
through the
evil spirit
natural apprehensions of the
memory.
which the soul
is
liable
from
memory, comes from the
devil,
who
evil, to
by these means has great power over it. For he can heap forms upon forms, and thereby infect the soul with pride, avarice, envy,
He
and hatred.
can also excite
unjust enmities, vain love, and delude us in Besides, he
is
wont so
to impress matters
that falsehood seems true,
and truth
many
ways.
on the fancy,
false.
Finally, all
the greatest delusions of Satan, and the evils of the soul *
St.
John xx
19.
f
Is. xlviii. 18.
THE ASCENT
254
[BOOK
enter in through these notions and forms of the
Now
if
the
memory were
memory.
blind to these things, and
annihilated in forgetfulness of them,
door against the
III.J
would shut the
it
con
evil spirit, so far as this evil is
cerned, and free itself wholly from these things, which
would be a great blessing.
The
evil spirit
the soul but through the operations of
cannot molest
its faculties,
and
by the help of forms and fancies for upon these depend, more or less, all the operations of the other
chiefly
faculties.
:
And,
therefore,
if
the
annihilates
memory
them, the devil can do nothing because he can find nothing to lay hold of, and without something
itself as to
;
of that kind he can do nothing whatever. 2.
Would that spiritual
directors could clearly see,
great are the evils, which the wicked spirits
inflict
how upon
memory, when they make use of it what sadness and affliction and vain joys they occasion, souls through the
;
both with regard to the things of
God and
the things ol
the world; what impurities they leave rooted in the
mind, distracting self-recollection,
it
so profoundly from that supreme
which consists
in fixing all the
powers
of the soul on the
One Incomprehensible Good, and
withdrawing them
from
emptying of the
memory,
all
objects
of sense.
This
though the advantages of
it
are not so great as those of the state of union, yet,
merely because
it
delivers souls from
much
and sadness, besides imperfections and great good.
sorrow, grief,
sins, is in itself a
OF MOUNT CARMEL.
[CHAP, rv.]
CHAPTER Of
the third
evil,
255
IV.
proceeding from the distinct natural knowledge of the memory.
THE
third
to
evil,
which the soul
natural
is
liable
from the
of the
apprehensions memory, is negative. These apprehensions can hinder moral, and deprive us of spiritual, good. And, first of all, to show how they hinder moral good, we must keep in mind, that moral
good consists
in curbing the passions,
our disorderly desires
and
;
and
in restraining
the result of which
is
peace,
which appertain unto moral good. But this curbing and restraining of the passions is im possible for any soul, that does not forget and withdraw tranquillity,
from
all
rest,
those things, by which
and no trouble
is
its
affections are excited
;
ever produced in the soul but by the
For if we forget all apprehensions of the memory. things, there is then nothing to disturb our peace or to seeing that, as they say, what the eye has not seen the heart does not desire. excite our desires
;
a truth of daily experience whenever the soul broods over anything, it is changed or disturbed, be 2.
it
This
is
:
much or little, according to the measure of its apprehen
sion.
If the subject of its thoughts
be serious and dis
agreeable, it elicits feelings of sadness or dislike if, on the other hand, the subject be pleasant, its feelings are ;
those of joy and desire.
The
inevitable result of these
changing apprehensions is interior disorder: joy and grief, hate and love succeed each other, and there is no possibility of preserving a uniform state
which
is
an
THE ASCENT
256
moral tranquillity
effect of
of
all these.
r
BOOK
lit.]
but by the studious oblivion
know
It is, therefore, quite clear that this
ledge of the memory greatly hinders the good of the moral virtues.
A
cumbered memory also hinders the mystical or spiritual good for the disturbed soul, having no founda 3.
;
moral good is, so far, incapable of that which is spiritual, because this enters into no soul, that is not
tion of
under control and ordered
in peace.
Besides,
if
the soul
cleaves and gives heed to the apprehensions of the
can attend to but one thing at a time if it occupies itself with apprehensible things, for such are the notions of the memory, it is impossible that it can be
memory
it
at liberty for the incomprehensible,
which
is
as I have already said,* the soul that will
God must do
God.
For,
draw near
by not comprehending, rather than by comprehending f it must change the changeable and the comprehensible for the unchangeable and in unto
so ;
comprehensible.
CHAPTER The
profitableness to all
the
ot
forgetfulness,
thoughts and knowledge,
V. and emptiness vith regard which naturally occur to
memory.
THE evils which sions of the
flow into the soul, through the apprehen
memory, suggest
to us the opposite benefits,
which result from forgetting them and emptying ourselves of
them
;
because, as the natural philosophers say, the
doctrine of contraries *
Book
ii.
ch. 8.
is
the same. f St. Teresa, Life, ch. xviii.
18.
OF MOUNT CARMEL.
[CHAP. V.J 2.
In the
first
place, the soul enjoys tranquillity
peace of mind, because
it is
consequence, what pure.
is
and
delivered from the harassing
vexations of thoughts and notions of the
is
257
memory
;
and, in
more importance, the conscience is a preparation for human and
of
This state
divine wisdom, and for the acquisition of virtue. 3.
In the second place,
delivered from
it is
many sug
gestions, temptations, and assaults of Satan, who, through these thoughts, insinuates himself into the soul, and at least causes
it
said,* into sin
to fall into ;
as
it is
impurities and, as I have
many
They have thought and So when these thoughts are '
written,
spoken wickedness.' f
driven away, the devil has no
weapon wherewith
to
assail the soul. 4.
and
In the third place, while the soul is self-recollected, forgetful of all things, it is then prepared for the
inflowing and teaching of the
Holy Ghost,
Who
'
will
withdraw Himself from thoughts that are without under Even if we derived no greater benefit standing.' + from this forgetfulness and emptiness of the memory, than our deliverance from pain and trouble, that of itself because the pain and a great gain and blessing troubles, occasioned by the adversities of this life, bring no
is
;
relief with
in general,
them, but rather aggravate those adversities and hurt the soul. For this it was that made
David say, Surely man passeth as an image, yea, and he '
is
quieteth himself in vain is
And
disquieted in vain.' :
always vanity, because *
Ch.
it
it
is
truth, eveiy
i.
5.
man
dis-
clear that disquietude
serves to no T
iii.
J Wisd.
for
in
good
Ps. Ixxii.
8.
Ps. xxxviii.
Yea, even
THE ASCENT
258
[BOOK
the whole world were thrown into confusion, and
if
things in hurts us
it,
disquietude on that account
more than
it
is
all
vanity, for
To endure
relieves us.
III.J
it
all things,
with an equable and peaceful mind, not only brings with it many blessings to the soul but it also enables us, in the ;
midst of our
difficulties, to
have a clear judgment about
them, and to minister the fitting remedy for them.
Solomon knew wellthe advantage of this disposition. have known,' saith he that there was no better thing than to rejoice, and to do well in this life ;' * that is, in 5.
4
'
1
all
however adverse they may
be,
bids us rejoice rather than be sad, that
we
the events of this
the wise
man
life,
not lose that greatest good, peace of mind in adversity as well as in prosperity, bearing all things
may
alike.
This peace of mind no
man
will ever lose, if only
he will forget these notions and cast aside thoughts, and withdraw from the sight, and hearing, and discussion of matters, so far as so frail
it is
and weak,
possible for him.
We
are naturally
that, in spite of all self-discipline,
we
can scarcely avoid stumbling on the recollection of many though it things, which disturb and disquiet our mind ;
may have been once established in peace and tranquillity, oblivious of all things. This is the meaning of the prophet when he said, I will be mindful and remember, and my soul shall languish within me.'f '
*
Eccles.
iii.
12.
t Lnm.
Hi. 20.
OF MOUNT CARMEL.
VI.
[CHAP.
]
CHAPTER >
Of
second
the
kind
of
250
VI.
apprehensions
the
:
and
imaginary
supernatural.
THOUGH, while apprehensions,
I
treating of the
first
kind of natural
also sufficiently explained the imaginary,
which are also natural,
it
division, because of the
was necessary
make
to
attachment of the
this
to
memory
other forms and notions of supernatural things such are visions and revelations, locutions and impressions, :
which come upon us in a supernatural way. When these things have happened to the soul, the image, form, or figure of them remains impressed upon
memory
or the fancy
;
it,
the
in
and sometimes that impression
is
necessary to caution men on that the memory may not be perplexed by this subject these images, and that they may not prove a hindrance
exceedingly vivid.
It is
:
union with
to
2.
soul
God
in
pure and perfect hope.
I say, then, that in order to attain that blessing, the
must never
reflect
upon those
been clearly and distinctly present to
objects, it
in
way, so as to preserve the forms, notions, them. eyes
;
We must always keep the
which have
a supernatural
and
figures of
this principle before
more the soul attends
to
any
clear
and
our dis
tinct apprehension, natural or supernatural, the less will
capacity and disposition for entering into the abyss of faith, wherein all things else are absorbed. For, as I
be
its
said before,*
no supernatural forms or knowledge,
ot
which the memory takes cognisance, are God they bear :
u
THE ASCENT
260
no proportion
[LOOK
III.]
Him, neither can they serve as proximate means of union with Him. The soul, if it is to draw to
near unto God, must empty itself of everything that is not God and the memory, therefore, must also get rid of all forms and knowledge, in order to be united to ;
Him 3.
in the
of perfect and mystical hope.
way
This must be done; for
all
possession contradicts
hope, which, as the Apostle writes, possession: 'Faith
is
is
of things not in
the substance of things to be hoped
the evidence of things that appear not/*
for,
quently, the
Conse
more the memory divests itself, the greater its
hope and the greater its hope, the greater its union with God. For with respect to God, the more the soul ;
hopes, the more
when
is
it
is
there are
obtains,
most divested
fectly divested,
such as
it
;
will then
it
and
it
then hopes most
and when
it
be per
have the possession of God, But
possible on earth in the divine union.
many
souls,
who
will not deprive themselves
of that sweetness and delight, which the
these things, and
in
shall
finds
memory
who, consequently, never attain
supreme possession and perfect sweetness for he 'that doth not renounce all that he possesseth,
to this
;
cannot be a disciple 'f of Christ.
CHAPTER The
evils inflicted
things
THE if
spiritual
he attends *
Ilebr.
on the soul by the knowledge of supernatural Their number. if reflected upon.
man
exposes himself to
and
to, xi.
VII.
i.
five
kinds of
evils,
that knowledge,
reflects on, t
St.
Luke
xiv. 33.
and
[CHAP.
OF MOUNT CARMEL.
VII.]
261
those forms, which are impressed upon his mind by the things which pass through it in a supernatural
way.
The
frequent illusions, mistaking one thing
first is
for another.
The second
proximate occasions of presumption
is
or vain glory.
The
third
the opportunities of deceiving, which
is
they furnish to the devil.
The
fourth
The
fifth is
is
hindrance to union with
low views of God
As to the first evil,
2.
attends
to,
and
reflects
it is
for the
God
most
in hope.
part.
clear that if the spiritual
man
upon, these notions and forms, he
must be frequently deceived in his judgment about them. For as no man can thoroughly comprehend what passes, in the order of nature, into his imagination, or
have a
sound and certain opinion about it much less will he be able to decide correctly about supernatural things, ;
which are beyond our understanding and of rare occur He will frequently attribute to God what is after rence. all
but fancies, and to the evil
and
to
God what
is
spirit
from satan.
what
Very
is
from God,
frequently,
or evil to others or to himself will be present to
through these forms or figures
them most
certain
and
him he
will consider false,
however,
I
and he
will consider
and yet they
will be nothing Other impressions made upon
true,
else but utter falsehoods.
:
good him
though they are true
;
this,
consider the safer course of the two, for
it
usually proceeds out of humility. 3.
But
if
he
is
not deceived as to their truth, he
may be
THE ASCENT
262
[BOOK
as to their kind and the value to be set
may
look upon that which
on what
important as
is
what
is trifling
may
to
be of this or that kind, when
consider
And
trifling.
he
III.]
upon them
;
as important,
and
as to their nature,
his imagination presents to it is
he
not
' ;
putting
him
dark
ness for light, and light for darkness, bitter for sweet, * for bitter.'
he escapes delusion in one thing, it will be surprising if he does in the next for even if he abstains from determining anything in the
and sweet
Finally,
if
;
matter,
is
it
sufficient, if
some detriment upon
am now
which
I
which
I shall
4.
The
he attends to
it
at
all,
to bring
himself, if not the precise one of
speaking, yet some one of the others of
immediately speak.
duty, therefore, of the spiritual
man
is,
if
he
wishes to escape from the delusions of his own judg ment, not to decide himself upon his own state or feelings, or
what such
knowledge, or impressions not to desire to know anything ought may about them, nor give heed to them, except for the purpose of manifesting them to his confessor, that he
mean.
may
visions,
He
learn from
him how
apprehensions, or
what
to in
empty
his
memory
every case
may
of these
be most
expedient for him, in the same spirit of detachment.
For be these things what they may, they cannot help us God so much as the least act of earnest faith and
to love
hope done
in the emptiness of all things.
*
Is. v. 20.
[CHAP.
OF MOUNT CARMEL.
VIII.]
CHAPTER Of
the second evil
THESE
:
263
VIII.
the danger of self-conceit and presumption.
supernatural apprehensions of the memory, if to, or regarded at all, are to spiritual men
attended
occasions of vanity or presumption.
For as he who has
no experience of them, is exceedingly free from this vice, because he sees nothing in himself whereon to presume ;
so on the other
hand
he, to
whom
they are familiar, has
an ever-present reason for thinking himself to be some thing, seeing that he is the object of these visitations. It is
very true that he
thanks, looking
may
upon
attribute all to
himself as
God and
utterly
give
unworthy;
nevertheless a certain secret self-satisfaction and conceit,
on the subject of these apprehensions, will grow up in the mind, out of which, unawares, great spiritual pride
Men might
see this very clearly, if they on that would but feeling of dislike and aversion produced in them by those, who do not commend their spirit, or attribute no value to their experiences, and on
will arise.
reflect
that feeling of distress, which they have told that others also
have the
this is the fruit of secret self-esteem
cannot be it
made
up 2.
They think is
and
pride,
are
All
and they
to understand that they are steeped in
to their very eyes.
wretchedness
when they
like or greater gifts.
that a certain recognition of their sufficient,
own
while at the same time they
are filled with secret self-esteem and personal satisfac
taking more delight in their own spirit and gifts than in those of another. They are like the Pharisee
tion,
THE ASCENT
264
who thanked God
that he
was
'
[BOOK
was not as the
HI.]
rest
of
men,' and that he practised such and such virtues he was satisfied with himself, and presumed upon his state. :
'
O
God,
I
give Thee thanks/ said he,
*
that I
am
the rest of men, extortioners, unjust, adulterers
not as
...
I
a week, I give tithes of all that I possess.'* these men do not say this in so many words, as the
fast twice in
Now
Pharisee did, but they habitually think so
them even become so proud as
to be
;
and some of
worse than
devils.
When
they are conscious of certain feelings, and devo tional sweetness in the things of God, as they imagine, self-satisfied, that they look upon them most near unto God, and upon others uncon scious of the like feelings, as most unworthy, and they
they become so selves as
despise them as the Pharisee did the publican. 3.
To avoid
this pestilent evil,
abominable in the sight
of God, there are two considerations to help us. is
The
first
that virtue does not consist in these apprehensions and
however sublime they may be, nor in any personal experiences of this kind, but on the con in trary, in that which is not matter of feeling at all,
feelings about God,
great humility, contempt of ourselves and of all that belongs to us, profoundly rooted in the soul and in being glad that others have the same opinion of us, and in not ;
wishing to be thought well of by others at 4.
The second
is,
all.
that all visions, revelations,
heavenly feelings, and whatever
and
else is greater than these,
are not worth the least act of humility bearing the fruits
of that charity which neither values nor seeks *
St.
Luke
xviii.
II, 12.
itself,
which
OF MOUNT CARMEL.
[CHAP. IX.]
265
thinketh no evil except of self, which thinketh well not of Let men, therefore, cease to regard self, but of all others. these supernatural apprehensions, and labour rather to
may be
forget them, that they
free.
CHAPTER Of the
IX.
the work of the devil through the imaginary apprehensions of the memory.
third evil
FROM what
:
have already written, we may gather and learn how great is that evil which the devil inflicts on the I
soul through these supernatural
Not
apprehensions.
only can he represent to the memory and the fancy many false notions and forms which shall seem good and true,
impressing them on the mind and senses with great and this in such effect and certainty by his suggestions a
way
as to
make
his representations be taken for
what
they pretend to be, for as he changes himself into an angel, he will seem to be light to the soul but also in the very truths of
God he can tempt us
in divers ways,
by communicating unruly motions about them desires if
and
affections,
whether
to our
spiritual or sensual.
the soul takes pleasure in these apprehensions,
very easy for satan to increase our affections
and
to
and
For it
is
desires,
plunge us into spiritual gluttony and other
evils. 2.
And
inspire
that he
and
fill
may
succeed the better, he
is
wont
to
the senses with delight, sweetness, and
pleasure, in the things of
God, so that the
soul, dazzled
and enervated by that sweetness, may become blind
THE ASCENT
266
[BOOK
III.]
through pleasure, and set itself more upon sweetness than upon love at least not so much upon love and attach greater importance to these apprehensions than to that
detachment and emptiness, which are to be found and hope and the love of God. He doeth all
in faith
from that point, he may, by
this that, starting
little
and
little, delude the soul, and bring it to believe, with great readiness, all his lies. For the soul that is blind con
siders falsehood to be falsehood
because
evil,
it
no longer,
evil
not to be
puts darkness for light, and light for
darkness, and falls into endless disorders. That which was once wine is turned into vinegar, as well in the natural as in the moral and spiritual order.
comes upon the itself in
deny
And
things.
soul, because
All this
did not in the beginning
the pleasure ministered by supernatural as this pleasure
not so hurtful, the soul
but suffered
it
it
to
at first not great or
sufficiently afraid of
it,
remain and grow, as the grain of
mustard grows into a great slight error in the
was
was not
tree.
For, as
it is
said,
a
beginning becomes a great error in the
end. 3.
The
soul that will escape this evil, the
work of the
must not take any pleasure in these apprehensions* for if it does the result will most certainly be blindness, and then a fall for delight and sweetness, of their own devil,
;
proper nature, dull and blind the soul.
This
is
the
meaning of David when he said, Perhaps darkness shall cover me and night shall be my light in my pleasures ;'* '
;
that
and
is,
perhaps darkness shall cover
I shall take night for *
my
light.
Ps. cxxxviii. II.
me in my
pleasures
OF MOUNT CARMEL.
[CHAP. X.]
CHAPTER Of
267
X.
the fourth evil of the distinct supernatural apprehensions of
the
THERE
is
not
memory
much
to
:
the impediment to union.
be said here about the fourth
evil,
because I have been speaking of it throughout this book I have said that the soul, in order to be united 1
:
with
God
in hope,
must renounce
memory because nothing ;
in the
memory,
is
not
God
is
that
our hope in
if
all
possession in the
God must remain to
be
perfect.
No
form, or figure or image, natural or supernatural, of
which the memory takes cognisance can be, or resemble, God, as it is written, There is none among the gods like '
unto thee,
O
Lord
upon any such
it
;'*
and therefore
if
the
memory
hinders the divine union.
dwells
In the
first
because it perplexes itself; and in the next, because the greater its occupation the less perfect its
place,
necessary for the soul to forget, from, all distinct forms and knowledge
It is therefore
hope.
and detach
itself
of supernatural things, that
memory, the divine union
it
may
in perfect hope.
CHAPTER Of the
fifth evil,
not hinder in the
XI.
resulting from the imaginary supernatural appre
hensions
:
low and unseemly views of God.
THE
fifth
from
the willing retention, in the imaginative
evil is
no
less hurtful to the soul.
It flows
memory,
of
the forms and images of those things which are supernaturally communicated to the soul, but especially then, Ps. Ixxxv. 8.
THE ASCENT
268
when we would apply them
{"BOOK
means
as
to
III.]
the divine
It is a very easy thing for us to form notions about the nature and greatness of God, unworthy of and
union.
unbecoming His incomprehensible being. Though our reason and judgment may withhold us from forming any express decision that tudes
;
still
God
any one of these
is like
simili
the mere consideration of these apprehensions
God
generates in the soul a certain esteem and sense of
which are not so high as transcends
faith teaches
comparison and
all
namely, that
;
He For
all
comprehension. over and above that the soul takes from God that which
it
gives to the creature, the mere consideration of these
apprehensions naturally produces within it a certain comparison of them with God, which will not leave it to
judge of God as before,*
no
it
ought to do.
For, as I have said
heaven or on earth, no
creature whatever, in
forms or images, natural or supernatural, cognisable by our faculties, however noble they may be, present any
comparison or proportion with the being of because neither genus nor species includes Him. in this life the soul of
God
;
And
man is incapable of comprehending
and distinctly anything that cannot be classed This is why St. John said, under genus and species. 'No man hath seen God at any time ;'t and Isaias and clearly
St. Paul, 'Neither
hath
Yea, God himself said
and
it
entered into the heart of man.'*
to Moses,
'
Man
shall not see
Me
He, therefore, who shall perplex his memory
live.'
and the other powers of his soul with matters that they can comprehend, will never think and feel about God as he ought to do. *
Bk
+
Is. Ixiv.
ii.
t
ch. viii.
4
;
i
Cor.
ii.
9.
St.
John
i.
18.
Ex. xxxiii. 20.
[CHAP, xi.] 2. I will
OF MOUNT CARMEL.
269
my meaning by
a somewhat low
explain
The more we
eyes of our regard upon the courtiers of a king, and the more we consider them, the less will be our reverence and respect for that
comparison.
fix the
king for, even if our disesteem of him be not formally and distinctly recognised by the understanding, it is ;
The more we
nevertheless visible in our conduct. attribute to the courtiers the
more we rob
their
king
;
and we cannot have a high opinion of that king then, because his courtiers are so respected in his presence. This
is
the soul's treatment of
God whenever
gives heed to these apprehensions.
a very
mean one
His creatures,
;
for
God
is
the soul
This illustration
of another nature than
infinitely different
from them
is
all
all.
These apprehensions, therefore, must be put out of sight, and the eyes must regard none of them, but be fixed 3.
upon God
in faith
and perfect hope.
Hence those who
not only give heed to these apprehensions, but also think that God is like unto some of them, and that by their
help they
may
attain unto union with
fallen into grievous error
they do not profit by the light
;
of faith in the understanding, which
which
Him, are already
this faculty is united
is
the
with God, neither also will
they grow up to the heights of hope, which of union for the as I have said,* all
memory by
;
that union
imaginations whatever.
Book
ii.
ch. vi.
is
the
must be
the severance of the
*
means by means
effected,
memory from
THE ASCENT
270
CHAPTER The
[BOOK
III.]
XII.
benefits of withdrawing the soul from the apprehensions of
Answer
the imagination.
The
an objection.
to
difference
between the natural and supernatural imaginary apprehensions.
THE
benefits that result from
emptying the imaginative faculty of these imaginary forms become manifest by the consideration of the five evils which they inflict on the soul,
if it
would retain them, as
the natural forms.*
But, beside these benefits, there
are others of perfect rest
For,
and
enjoys
it
has set
itself free
of mind.
tranquillity
putting aside that natural
when
I said before of
rest
which the soul
from the dominion of
images and forms, it is also delivered from the anxiety of ascertaining whether they are good or evil, and what ought to observe with reference to the one and the other. It also escapes from troubling and conduct
it
wasting the time of its confessors, for it does not require them to determine whether these things are good or evil,
or the nature of them,
which
matters, the knowledge of
not necessary for it, for all it has to do is to reject them in the sense I have already explained,! and is
to give
no attention whatever to them.
strength, thus wasted, will be then
and more
The time and in a better
employed
profitable way, in conforming the will to God,
in earnestly striving after detachment, poverty of sense
and all
spirit,
which consists
in a willing real privation of
consoling and tangible support, interior as well as This we practise well when we seek and
exterior.
strive to separate ourselves *
Book
ii.
ch. xii.
from these forms t Bk.
ii.
ch. xvi.
;
the issue
f
CHAP.
OF MOUNT CARMEL.
XII.]
271
of which will be that inestimable blessing of drawing
Who
near unto God,
has neither image, form, nor figure and that blessing will be proportional to our estrange ment from all forms, images, and figures.
;
2. You will here perhaps object, and say, Why, then, do many spiritual directors counsel us to profit by these divine communications and impressions, and to desire
God
the gifts of
Him
to
in
we may have wherewithal
that
return,
have nothing
to give
if
?
*
'
Extinguish not the Spirit groom say to the bride, Put say,
'
upon thy arm'
heart, as a seal
And
to give
He gives nothing, we too unto Him Why does St. Paul
for
Why
r
does the Bride
Me
as a seal upon thy This seal signifies some ?f
according to this teaching, we we are not only not to seek them, but, even if God sends them, to reject them. It is also certain that God, when apprehensions.
yet,
He
sends them, sends them for our good, and that their Pearls are not to be thrown away. effects will be good.
Yea,
it
is
even a sort of pride not to yield a willing we could do
reception to God's communications, as if
without them in our
own
strength.
the reader, for a solution of this difficulty, to the fifteenth and sixteenth chapters of the second 3. I refer
book, where the objection has been in great measure replied to.
I said there that the benefits of the
natural apprehensions, in
passively wrought
when they the
super
are from God, are
soul, at the
time of their
presentation to the senses, without the co-operation of
our
An
faculties.
act of the will admitting
therefore unnecessary, for, as I * i
Tness.
v. 19.
have
t Cant.
them
is
said, if the soul viii. 6.
THE ASCENT
272 will then exert its
and
own
[BOOK
III.]
faculties, the effect of that natural
inferior exertion will
be to hinder the supernatural
then wrought by God through their intervention, rather than any profit from that active exertion. Yea, effects
rather,
inasmuch as the
hensions soul on
is
fruit of
these imaginary appre
passively communicated to the soul
part must be passively disposed in relation to
its
them without any
interior or exterior acts, as I
already explained.
This
is
impressions, for
this
conduct
them by
by
guish
inferior actions of our
Him
if
we attempted
have
really to preserve the divine
we
shall not destroy
own.
This, too,
we should
not to extinguish the Spirit, for
way
so the
;
to
walk
in a
is
the
extin
way along which
God does not lead us. We should be doing that when God communicates His Spirit to us passively,
if,
as
He
does in these apprehensions, we should then actively exert our understanding, or seek anything in them beside and beyond that which God communicates
through them. This
4. its
is
evident; for
if
the soul then exerts itself
action will be only natural,
or,
supernatural, far inferior to that which
own
at the utmost, if
God wills.
In
neither does, nor can, influence itself supernaturally is If,
God
that so influences
it,
but with
then, the soul will do anything is
cation of God, that
the Spirit
own
is,
own
;
because
it
The
God.
This, then,
is
;
it it
consent.
itself, it will,
neces
communi
has recourse
operations, which are of another kind
inferior to those of
the Spirit.
its
concerned, hinder the
sarily, so far as itself
to its
its
strength the soul cannot do more, seeing that
and
far
to extinguish
inferiority of this exertion is clear, for
OF MOUNT CARMEL.
[CHAP. XII.]
273
the powers of the soul, in their ordinary and natural
upon some figure, form, and these are but the rind and accidents of
course, cannot act or reflect but
or image
;
the substance and of the spirit hidden beneath them.
This substance and
spirit unite
not with the powers of
the soul in true understanding and love, until the reflex
and imperfect action of those powers shall have ceased. The end and aim of the soul in this exertion is to receive in
itself
the substance,
understood and loved, which
The
those forms involve.
difference therefore
between
the active and passive operation, and the superiority of the latter,
is
the
same as that between a work
in the
and the same work already between the search after an object, and that
course of performance,
performed
;
object sought
and found.
If the soul, then, will actively exert its faculties
5.
on
those supernatural apprehensions, in which God, as I
communicates passively the spirit of them, it do nothing else but forsake what is already done, in
have will
said,
anew and
so will have no enjoyment of
order to do
it
neither will
own exertions have any other effect than what God hath wrought. Because, as I have
to frustrate said,* the
;
it,
its
powers of the soul can never of themselves which God communicates inde
attain to the Spirit,
pendently of them.
If
we were
to attach
any importance
imaginary apprehensions, we should directly extinguish the Spirit which God infuses through them to these
into the soul
:
we must
therefore put
them
aside,
and
observe a passive conduct in their regard, for God is then lifting up the soul to things above its power and its *
Bk.
ii.
;
ch. xvi.
THE ASCENT
274
[BOOK
III.J
knowledge. This is the meaning of the prophet when he said, I will stand upon my watch, and fix my foot *
upon the tower; and said to me.'* That
I will
watch to see what
will
be
is, keep guard over my faculties, and will not suffer them to move a step, and so
shall I
I
will
be able to see what will be said to
I shall understand
and enjoy what God
me supernaturally. As to the objection founded on
me
will
;
that
is,
communi
cate to 6.
the words of the
Bridegroom, those words refer to that love which He demands, the function of which is to make the beloved ones resemble each other.
And
therefore
He
saith to
Put Me as a seal upon thy heart f where the arrows strike that are shot forth from the quiver of love,
her,
that
'
'
the actions and motives of love
is,
so that all the
arrows of love might strike Him, being there as a target for them, and that all may thus reach Him, and the soul
become
like
of love until '
also,
it
Him
through the actions and motives becomes transformed in Him. He says
unto
as a seal
upon thy arm.' The arm implies the it is that which comforts and sustains
exercise of love, for
the beloved.
Therefore
apprehensions, which
imaginary as
all
we have
to do with these
come upon us from above,
of every other
kind, whether
locutions, impressions, or revelations,
is,
account of the letter or the outward veil significative
preservation
and
intelligible fact
of the
interiorly in the soul.
make much *
love
of
It is in
ii.
i.
visions,
making no that
is,
the
to attend only to the
God which they this sense that we
of these impressions
Habac.
as well
;
cause are to
not of the sweett Cant.
viii. 6.
OF MOUNT CARMEL.
[CHAP. XII.]
275
ness and delight of them, nor of the figures, but of the impressions of love which they produce. And with this object only in view
mind
that
occasion
we may probably
at all times call to
image and apprehension, which have been the of love, in order to furnish ourselves with
For though the
motives of love.
effect of that
appre
hension be not so great when recalled to mind as
when of
was
first
our love
it
God
it
;
is
especially
supernatural
when
the recollection
images,
figures,
or
it
was
at the recollection
communicated, renewed and our minds still
is
lifted
up unto
of one of those
impressions
which
usually so impress themselves on the soul that they
continue for some time there, and can scarcely be driven
away.
These images, thus imprinted on the soul, produce whenever they are adverted to, the divine effects of love, 7.
sweetness, and light, sometimes more, sometimes
with
whom
less,
He which they are impressed God thus deals receives a great gift, for he
for that is the
end
for
has a mine of blessings within himself. The images which produce such effects as these are vividly grounded in the spiritual
memory, and resemble not those which
the fancy preserves.
not therefore necessary
It is
when
we would remember them to have recourse to the fancy, because we have them in ourselves, as an image seen in a mirror.
And whenever
a soul has them formally,
it
may then profitably recall them to that effect of love because they will not hinder the union of love in faith,
;
when we do not dwell upon them, but make use of them, towards exciting our love, and, when that is done, instantly dismiss S2
them:
in this
way they
will
be of
THE ASCENT
276
service to us towards the
[BOOK
attainment
III.]
of the divine
union. It is difficult to
8.
determine when these images touch
directly the spiritual part of the soul,
and when they
Those of the fancy are usually the imagination and the fancy of some
are only in the fancy.
very frequent, for people are in
of imaginary visions, abundantly present
full
one form
;
whether
it
be the result of the great vigour
of that organ which, after the slightest effort of thought,
represents at once and portrays in the fancy the usual forms, whether
the
it
be the work of satan, or whether
it
be
work of God, but not formally impressed on the
soul.
But, however,
their effects.
we may determine
their nature
Those that are natural or diabolic
by
in their
however accurately remembered, produce no good effect, neither do they spiritually renew the soul, and the recollection of them issues only in dryness origin,
;
while those which are from
remembered, some good
God
produce, whenever
as at the
effect,
originally presented to the soul.
first
when
The formal images,
those which are impressed on the soul, almost always
when remembered, produce some
effect.
He who
has
these will easily distinguish the one from the other, for
the difference between I
experience.
them
will
be most evident
after
have one thing, however, to say; those
which are formally and durably impressed on the soul are of very rare occurrence. But of whatever kind they be, the
may
good of the soul consists
comprehend anything save 9.
God
in not seeking to
alone by faith in hope.
Finally, as to that objection which charges
pride
who
rejects these things
when they
him with
are good, I
[CHAP.
reply that
is
it
way, as
best
the road that
MOUNT CARMEL.
OP
xiii.J
I
a prudent humility to use them in the have shown, and to guide our steps by
is safest.
CHAPTER Of spiritual knowledge
v
THE
as
XIII.
it
relates to
third kind of apprehensions
spiritual
knowledge
:
not
by the
cognisable
memory. When
it
rest,
spiritual
the soul has
memory.
of the
because
bodily sense of the fancy, like the also
277
memory
is
belongs to the but because it is
and
reminiscence
once had one of this
may, when it wills, call it to mind, not by reason of the figure and image which the apprehension thereof
kind,
it
may have
left
behind in the bodily sense for that but because
incapable of receiving spiritual forms intelligently
and
spiritually
remembers
it
is it
by that form which is also
it which remains impressed on the soul a form, or image, or knowledge spiritual or formal, by which the soul remembers it or by the effect it has
of
wrought. hensions
belonging
This
is
among
the reason
those
why
of the
I
place these appre
memory, though not
directly to the fancy.
The nature of
knowledge, and the conduct to be observed by the soul with reference to it, in order to be united with God, has been sufficiently explained in 2.
this
the twenty-fourth chapter of the second book, where I
as an apprehension of the understanding. will there find that there are two kinds of them, one
treated of
You
it
of uncreated perfections, another of creatures.
I
am
THE ASCENT
278
now speaking only
so far as
[BOOK
touches this part of
it
subject; namely, the conduct of the
matter.
I
I did of the
say again, as
III.
memory
my the
in
formal impressions
same kind, that they may be remembered
in the preceding chapter- for these are of the
being of created things
when
the effect of
them
is
good, not, indeed, for the
purpose of dwelling upon them but for quickening our love and knowledge of God.
them produces not busy
itself
this effect, the
with them.
uncreated perfections, as
we
can, for
it
But
will
But as
if
the recollection of
memory should never
to the
knowledge of the that may be remembered as often
produce great results
;
for that
is,
as I said before, touches and impressions of the divine
am
union towards which I
memory does for
The
not remember these by the help of any
form, image, or figure that
the soul
directing the soul.
may have been
none such belong
to
impressions of union with the Creator
and
effects of light, love, joy,
impressed on touches and
the
but only by their
spiritual renewing,
some
of which, as often as they are remembered, are wrought
anew
in the soul.
CHAPTER General
directions
for
the
conclude,
then,
man
in
memory,
it
guidance of the spiritual
relation to the
To
XIV.
this
memory.
subject of the
be as well here to furnish the spiritually-minded reader with certain brief directions, of universal applica
may
tion,
how he
is
to unite himself, in the
memory, with
OF MOUNT CARMEL.
[CHAP, xiv.]
279
For, notwithstanding that the matter has been
God.
it
sufficiently discussed, it
repeat
will
here concisely.
must remember, that
be more easily grasped, this in view, then,
Having
my
object
is
if I
we
the union of the soul
memory by hope. Now, that which we what we hope possess not, and the less we possess the greater scope we have for hoping, and, consequently,
with
God
in the
for is
the greater the perfection of hope
hand, the more
we
possess the less
and, consequently, the less
is
;
while, on the other
room
is
there for hope,
the perfection of hope.
Accordingly the more the soul strips the memory of forms and reminiscible matters, which are not the divinity 01
God
incarnate
the recollection of
our true end, for
He
is
Him
always subserves
the way, the guide, and the
good the more it will fix the memory on God, and the more empty it will make it, so that it shall source of
hope 2.
all
Him Who is What we have for
the fulness of
it.
to
in order to
do,
then,
live in
the simple and perfect hope of God, whenever these forms, knowledge, and distinct images occur,
is,
not to
our minds upon them but to turn immediately to God, emptying the memory of all such matters, in loving affection, without regarding or considering them more
fix
than
suffices to
enable us to understand and perform our
We
they have any reference thereto. must do this without taking any satisfaction in them, in obligations,
if
order that they
And
therefore
may leave no disturbing we must not omit to
;
behind.
think
of,
and
our duty to do and to for in that case, provided no selfish attachments
remember, those things which
know
effects
intrude,
it is
these recollections will do no harm.
Those
THE ASCENT
280
sentences of the thirteenth chapter of the
[BOOK
III.]
book
will
first
be profitable to us in this matter. 3.
my
But,
dear reader, bear in mind that I have
common
nothing, and will have nothing, in
with the
men who, full of the pride to destroy among the faithful
opinions of those pestilent
and hate of satan, labour
the holy and necessary use, and noble worship, of the
images of God and the different from theirs for ;
saints. I
am
My principles are very not saying that images
ought not to be allowed, and worshipped, as they do but I only show the difference between them and God,
;
men
to make use of the sign in such a way as hinder their progress to the reality, by not that it shall resting upon it more than is sufficient for their spiritual
teaching
advancement. 4.
Means
are necessary to the end
;
such are images,
they remind us of God and His saints. But when dwell upon the means more than the nature of such means demands, we are then hindered and perplexed.
for
we
How much
more, then, must this be the case with those
images and and visions which are formed within These are liable to innumerable risks and the soul interior
?
But with regard
illusions.
to the memorial, worship,
and veneration of those images, which our holy mother the Church sets before us, there can be neither risk nor delusion
;
and the recollection of them cannot
profitable,
because
what they this use of
when God
it is
And when
represent.
images they
the divine union,
if it
grants
fail
to
be
always connected with love of will
the
memory makes
always help
it
permits the soul to
this
on towards
fly upwards, from the image to the grace,
281
OF MOUNT CARMEL.
[CHAP, xv.]
in forgetfulness of the creature
reality,
belongs to
and
all
that
it.
CHAPTER XV. Of
the dark night of the
Proofs from Deuteronomy and
will.
Division of the affections of the
the Psalms.
will.
WE have done nothing by the purification of the standing towards grounding
it
in faith,
under
and that of the
according to the sense explained in the sixth chapter of the second book if we have not also purified the will in the order of charity, which is the in
memory
hope
and by which works done in faith are living and meritorious, and without which they are nothing worth. For as St. James saith, 'Faith without works third virtue,
is
dead.'*
That
without the works of charity faith
is,
is
dead. 2.
And now
that I have to treat of the night and
active detachment of the will, with a view to
its
perfect
establishment in this virtue of the love of God, I cannot find a better authority than that contained in
nomy
' :
Deutero
Lord thy God with thy and with thy whole soul, and with thy
Thou
shalt love the
whole heart, whole strength/ f
This
is
that the spiritual
all
man
am
teaching him that he may truly draw near unto God in the union of the will with God in love. Man is here bidden to employ for
and
ought to do
God
that I
all
all his faculties
and
desires, all the functions
affections of the soul, so that all the skill
strength of the soul *
S.
James
may ii.
20.
minister to
and
all
and the
no other end than
t Peuter.
vi. 5.
THE ASCENT
282 this,
'
as the Psalmist says
I will
:
Thee/*
The strength of the
passions,
and
and is
desires, all of
But when the
will.
desires to God,
not God,
it
[BOOK keep
my
soul consists in
III.]
strength to its
powers,
which are governed by the
will directs these powers, passions,
and turns them away from
all
that
then keeps the strength of the soul for
God, and loves Him with its whole strength. And that the soul may be able to do this, I purpose here to show
how
be purified from all unruly affections which are the cause why our strength is not wholly kept for God. 3.
the will
These
to
is
;
number
affections or passions are four in
Joy, hope, grief,
and fear.
:
If these passions are excited only
way of God, so that we feel no joy except in that which is simply for the honour and glory of our Lord God, nor hope except in Him, nor grief according to reason, in the
except in what concerns Him, nor fear but of is clear,
then, that the strength
directed to,
and kept
for,
and
skill
Him only,
it
of the soul are
For the more the soul
God.
aught beside Him, the less effectively will it rejoice in God, and the more it hopes in aught else, the
rejoices in
less will
it
hope
in
God.
The same
applies to the other
passions also.
In order to a more complete explanation of this I shall, as usual, speak of each of these passions and desires 4.
the will separately, for the whole matter of union with
God
consists in purging the will of its affections
desires, so that the vile
divine will, being 5.
and human
made one with
will
may become
Ps.
Iviii.
10.
the
the will of God.
These four passions domineer over the *
and
soul,
and
[CHAP, xv.] assail
it
OF MOUNT CARMF.L.
.
283
with the more vigour, the less the will
is
attached
God, and the more dependant it is on created things it then rejoices easily in those things which do not deserve to be rejoiced in, hopes in that which is value
to
;
for
grieves over that lor which perhaps
less,
rejoice,
and
where there
fears
it
nothing to
is
ought to be afraid
of.
5. It is
from these
when
affections,
disorderly, that all
the vices and imperfections of the soul arise
;
and
all its
when they are well governed and restrained. Let us remember that if but one of them be under the
virtues also,
control of reason, so will the others be also
;
for they are
bound together, that the actual course of the virtual course of the rest, and if one of them be
so intimately
one
is
actually restrained, the others will be proportionately restrained also.
For
will consequently
if
hope
the will rejoices in anything,
same measure, and there present and as that joy
in the
and fear are virtually ceases, in the same proportion cease also grief and and hope. grief
6.
it
;
The
sense, to
will with its four passions
may be
said, in
fear
some
be represented by the four living creatures with
one body which Ezechiel saw They had faces and on four the sides. And the wings wings of one were '
:
They turned not when but every one went straight forward.'* The
joined to the wings of another.
they went, wings of each one of these four affections are joined to the wings of the others, and whithersoever one of them
goes there also of necessity go virtually the others. When one of them goeth on the earth so do the others, and *
Ezech.
5.
8, 9.
THE ASCENT
[BOOK
up, so the others also.
Where hope is, when one
284
when one
is lifted
HI.]
there also will be joy and fear and grief; and
has 8.
retired, the others retire also.
Remember,
therefore,
O
thou
the whole soul, with the will and follow in the
be
they will
wake all
also
passions
its
preventing
who
art spiritual, that
other powers, will
its
of every one of these passions
captives to will
it,
live in
the soul and
afflicting
it,
and repose of sweet Wilt
flight to the liberty
And
contemplation and union.
that
;
and that the three other
so Boethius says
:
thou contemplate truth in clear light ? Drive away joy and hope and fear and grief.* For while these passions
have dominion, they will not suffer the soul to enjoy that tranquillity and peace which are necessary for the attainment of wisdom, either natural or supernatural.
CHAPTER Of the
first
XVI. What
affection of the will.
joy
Its diverse
is.
sources.
THE first
of the passions of the soul and of the affections
of the will
is joy,
which, in the sense I speak
of, is
nothing else but a certain satisfaction of the will joined to the appreciation of the object
it
regards
;
for the will
has no joy except when it appreciates an object and is This refers to active joy, to that joy satisfied with it.
which the soul *
'
.
Tu .
.
feels
quoque,
Gaudia
si
vis
when
clearly
and
distinctly per-
lumine claro cernere Verum,
pelle, pelle
Jfe dolor assit.'
it
timorem, spemque fugato, Boet. de Cons. Phil.
lib.
I.
metr. viL
OF MOUNT CARMEL.
LCHAP. xvi.] ceives
why
it
and when
rejoices,
it is
285 in its
own power
another joy, which is passive: when the soul finds itself rejoicing, without clearly perceiving and sometimes even perceiving
For there
is
being out of
its
to rejoice or not.
why
it
rejoices,
it
control, or not control, that joy.
hereafter.*
I
am now
voluntary, which
is
at that time to
power
I shall
speak of
this
speaking of that joy, active and
derived from clear
and
distinct
perceptions of things. 2.
Joy arises out of six
different sources
natural, sensual, moral, supernatural,
and
speak of these successively, for
I shall
:
temporal,
spiritual good.
we have
so to
order the will with regard to them, that, unembarrassed
by them, in God.
may not omit to And for this end
it
must take
for granted,
place the strength of there
is
its
joy
one truth which we
and lean upon as upon a
staff,
which must be thoroughly understood, for it is the light by which we are to be guided, in which this doctrine is to is
be regarded, and by which our joy in all these goods to be directed unto God. That truth is this: The
ought to rejoice in nothing but in that which tends the honour and glory of God and that to serve Him
will to
;
in evangelical perfection is the greatest
render
Him
:
whatever
is
beside this
is
of any use to man.
*
Dark Night Bk.
ii.,
ch.
xL
honour we can of no value nor
THE ASCENT
286
CHAPTER Of joy
THE
mean
I
children, relations, in
How
which the
will
which men are striving better servant of God,
If a
!
free
:
My
from
son ...
sin.'*
wise
man
from
sin.
rejoice in his riches
falls
themselves, occasions of
man
sin,
the heart sets
frailty,
away from God, which
is sin.
yet
itself
The
we may
Christ, in the gospel, calls riches
learn that he
riches will be w^ounded
recorded by St. rich
thou shalt not be
therefore says, that the rich shall not be free
thorns, f that
upon
rich,
man
as the wise
sin,
;
very true that temporal goods are
Our Lord Jesus
2.
thou be
by reason of our
upon them, and
dignities;
man's wealth made him a
he might
if
It is
not necessarily, in generally,
and other
;
But what vanity to offices, and the like, after
but riches are rather occasions of saith
temporal good
rejoice.
rejoice in riches, rank, titles,
*
is
directed.
All these are matters
alliances.
may
be
to
it is
riches, rank, office,
and
III.J
XVII.
source of joy I mentioned
first
by which
in temporal goods.
[BOOK
who
by Matthew, 'Amen,
I
shall hardly enter into the
show us plainly
that a
shall set his will
Those
sin.
fearful
words
say to you, that a
kingdom
of heaven,'*
man ought
not to rejoice in his riches, because they expose him to so great a danger. David also bids us withdraw ourselves from riches, saying, 'If riches abound, set not your heart I will not allege further
*
t
Ecclus. St.
xi. 10.
Matt. xix. 23.
upon them.'
proof in a matter so clear, for t
St.
Matt.
Ps.
Ixi.
xiii.
n.
22,
OF MOUNT CARMEL.
[CHAP, xvii.]
when
have said
shall I
hath said
knew
great riches, and he said, 'I
sun, .
.
.
the evils of them that
all
Solomon was a man
?
have seen
and behold
287
of
full
Solomon
wisdom and
of
when he
well what they were
things that are done under the
all
vanity and vexation of spirit and a fruitless solicitude of the mind.' * And, * He all is
that loveth riches shall reap
no
fruit
And An
from them.' f
again, 'Riches kept to the hurt of the owner.' +
instance of this
we have
A
in the gospel.
rich
man,
because his harvest was abundant, rejoiced in his expec But God said to him, thou tation of years of comfort '
:
night do they require thy soul of thee; and whose shall those things be which thou hast provided ?'
fool, this
The Psalmist also teaches us the same truth, saying, Be not thou afraid when a man shall be made rich for when he shall die, he shall take nothing away nor shall his glory descend with him that is, we are not 4
.
.
.
;
'
;
||
envy our neighbour because he
to
riches will not profit let
is
grown come
in the life to
rich, for his
yea, rather
;
us pity him.
The sum own or in
of the matter
3.
his
him
is this
:
let
no
man
his brother's wealth, unless
tends to the better service of God.
it
rejoice in
be that
it
If rejoicing in riches
way endurable, it is when we spend and employ them for God for there is no other way of
can be made in any
;
making them
profitable.
the temporal goods of in
which
is
+
Eccles.
title,
vanity, unless
enable us to serve *
The same
i.
14
;
God ii.
26.
principle applies to
rank, and office
we
better,
feel
all rejoicing
that these things
and that they make the t
Ib. v. 12.
Ib. v. 9. St.
y
;
Ps. xlviii. 17, 18.
Luke
xii.
20.
THE ASCENT
288
way
to eternal life
more
secure.
[BOOK
And
we
as
r.an
III.]
never
be sure that these things enable us to serve God better, it will be vanity to rejoice deliberately in them, because such a joy can never be reasonable. For as our Lord For what doth it profit a man if he gain the saith '
:
whole world, and suffer the loss of his own soul ?* There cannot be anything worth rejoicing in except that which makes us better servants of our God. 4.
Neither are men to rejoice in their children, because
they are many, rich, endowed with abilities and natural graces, and prosperous, but only in that they serve God. Neither the beauty, nor the wealth, nor the lineage of
Absalom the son
of
he served not God.
David
To
profited
him
at
all,
rejoice in such a son
because
would have
been vanity. It is also vanity to desire children some do who disturb the world with their fretting they
know
not
if
their children will be
;
as for
good and servants
They know not whether the pleasure they
of God.
expect from them quillity
;
may
not be turned into pain, tran
and consolation
and disquietude, whether they shall
into trouble
honour into disgrace and, finally, not be to them greater occasions of sinning against God, as is the case with many. Christ has said of these that ;
they compass sea and land to enrich themselves and to make themselves twofold the children of perdition :
You go round about the sea and the land to make one proselyte and when he is made, you make him the child '
:
of hell twofold 5.
If a
man's
more than
yourselves.' f
affairs are prosperous, if his
undertakings
succeed, and all his wishes are gratified, he ought to *
St.
Matt. xvi. 26.
t
St.
Matt,
xxiii.
15.
OF MOUNT CARMEL.
[CHAP, xvii.]
fear rather than rejoice, for this
is
289
a dangerous occasion
of forgetting, and offending against, God.
Solomon was
this cause that I
counted error
and
;
*
vainly deceived
me
smiled upon
counted
I
was
for
cautious, saying: 'Laughter
to mirth I said
he said
It is as if
?'
It
Why
when
:
art thou
all
things
and delusion
error
it
:
to
for, beyond all doubt, it is a great error on the part of man if he rejoices in the sun folly shine of prosperity, when he does not know for certain
rejoice therein
;
and
that
wise
any durable good.
will lead to
it
is
where there
'
The heart
of the
mourning,' saith Solomon,
is
the heart of fools where there
blinds the heart,
makes
and gain.
is
is
mirth.'t
'
and
Vain rejoicing
inconsiderate and thoughtless, our but mourning opens eyes to the vision of our loss
that
'
This
better to
all,
6.
to the
go
of feasting
;
the reason
also
God
should
for
vanity
is
a
and not
why he wife.'
||
wife
said
He
of heart, as
if *
+
and that
saith *
it is
them
:
or
a husband to they shall
Yea, rather they the Apostle
to set their affections
to give their heart *
come.'
know not whether
because, as
humbled,
marriage leads other,
a
is to
the better in that state.
feel
;
man
house of mourning than to the house we are put in mind of the end of
rejoice in marriage, for they
serve
'
for in that
and the living thinketh what It is
the wise
why
better than laughter
is
anger
it
upon each
whole unto God.
Art thou loosed from a wife
saith,
?
This
seek not
married ought to live with freedom he had not been married. The Apostle
that
is
t
Eccles.
ii.
Eccles.
vii. 4.
2.
II
Ib.
vii. 5.
Ib. vii. 3. I
Cor.
vii.
27.
THE ASCENT
290
[BOOK
teaches the same doctrine with regard to
goods, saying is
short
it
;
* :
all
III.J
temporal time
This, therefore, I say, brethren, the
remaineth that they also
who have wives be
they had none and they that weep, as though they wept not and they that rejoice, as if they rejoiced not and they that buy, as though they possessed not and as
if
;
;
;
;
they that use this world, as
if
they used
it
not.' *
The
Apostle teaches that to rejoice in anything which tendeth not to the service of God is vanity and without profit, for all joy which is not in God brings no good to the soul.
CHAPTER Of
the evils resulting from joy in temporal goods.
IF I were to describe
when
XVIII.
all
the evils that environ the soul
the affections of the will are set upon temporal
goods, paper and ink would fail me, and time itself would be too short. Slight beginnings issue in great A spark, evils, and in the ruin of great prosperity.
unquenched, kindles a great fire, which may burn up the whole world. All these evils have their root and origin
one principal
a negative character involved in this joy, namely, a departure from God. in
2.
evil of
For, as the drawing near of the soul unto
with the affection of the will so the going
is
God
the source of all good,
away from Him, through love of created
things, issues in all evils
and
calamities, in proportion to
the joy and affection which unite us to the creature. This * I
Cor.
vii.
29, 30.
OF MOUNT CARMEL.
[CHAP, xviii.] is
the departure from God.
291
In proportion, therefore, to
our departure from God, more or
be the
less, will
evils
resulting from it in greater or less extent and gravity and for the most part they are at once most extensive ;
and most grave. are four 3. There negative and
degree
have
is
from which
all
worse
the
the fourth
the evils involved in this case will
upon the soul.
These four degrees are 'The beloved
described in the following words of Moses
and kicked
than
the other evils,
all
And when
positive, proceed.
reached,
fallen
one
degrees,
other, in this negative evil,
he grew
and
:
and gross he forsook God, who made him, and departed from God
grew
fat
;
fat,
thick,
;
his salvation.' * 4. its
This growing fat
of the
soul,
once beloved,
is
Hence the
absorption in the joy of created things.
it is a certain degree of evil, going backwards obtuseness of mind with regard to God, which obscures
first
;
His blessings, as a cloud darkens the sky, hiding the For the moment the spiritual man light of the sun. rejoices in anything,
and gives the reins
to his foolish
desires, he becomes blind to God, and overshadows with a cloud the pure perceptions of his judgment. For the *
bewitching of vanity/ saith the Holy Ghost,
'
obscureth
good things, and the wandering of concupiscence overturneth the innocent mind.'t
The Holy
Spirit teaches
here that concupiscence alone, and joy in created things, even when the soul is without previous malice, are sufficient to precipitate it into the first degree of evil ;
into that obtuseness of *
T2
mind and obscurity
Deuter. xxxii. 15.
t Wisd.
of judgment
iv.
12.
THE ASCENT
292
[BOOK
III.]
which destroy the perception of truth and a right judg
ment
man gives way to
in all things. If a
concupiscence,
or rejoices in temporal things, neither his sanctity nor his prudence can prevent his
fall.
This explains those words of God * Neither shalt thou take bribes, which even blind the wise/* This is 5.
:
especially addressed unto judges clear
who have need
of a
and vigilant judgment, which cannot coexist with Hence God commanded Moses gifts.
avarice and joy in
men
to appoint
out of
all
for
the people
who may judge
the
would not blind
their
God does
sion.
men
who hated avarice Provide able men .... that hate avarice, people at all times,' f men who '
judges
:
judgment by the
men
not say
selves completely against a
that avoid avarice, but
we would defend our particular affection we must
For
that hate avarice.
lust of posses
if
and guard ourselves against it by contrary feeling. The reason why Samuel was always so upright and enlightened a judge was, as he
hold
it
in abhorrence,
the
us himself, his abstinence from gifts taken a gift at any man's hand.'*
tells
6.
text
' :
The second degree grows out of the first, he grew fat, and thick, and gross.'
shows
have
If I
as the
Thus
*
:
the will becomes gross and distracted, by greater liberty in worldly things. it
It
has no scruples about the pleasure This state grows out of a
finds in created things.
previous indulgence in joy, for
engrossed therein
*
the soul of
the result of yielding to
man it
is
and
;
by joy and desire causes the will to and expend itself on created things. Great evils
this engrossing of
dilate
it is
when
Exod.
xxiii.
8.
it
t
Ib.
xviii.
21, 22.
I
Kin^s
xii.
3
OF MOUNT CARMEL.
[CHAP. XVTII.]
from
293
because this second degree leads us away from the things of God, and from holy practices, and robs us of all pleasure in them, because we take result
this,
pleasure in other matters, and abandon ourselves to
many
empty joys and
follies, to
second degree
is
completely reached,
mind and
habitual devotion, and the
Those who have
to secularities.
When
pleasures. it
the
destroys utterly
desire are given
up
fallen to this second
degree, not only have their judgment and understanding
blinded as to truth and justice, like those fallen into the first
in recognising
;
and doing
words of the prophet after rewards.
' :
their duty, according to the
They
all
They judge not
love bribes, they run
for the fatherless
the widow's cause cometh not unto them.'* are not without sin, especially
bent upon them, for those
if
;
and
In this they
such duties are incum
who have
fallen to this depth
are not free from malice, like those of the
These, therefore,
who have
but they are also remiss and tepid
first
degree.
withdraw themselves more and more
from justice and virtue, because they inflame the will
more and more by
this their affection for created things.
The
characteristics of those
are
great
lukewarmness
careless observance of
who in
them
;
are in this second state
spiritual
things,
and a
they perform their highest
duties rather as if they were ceremonies, or from pulsion, or from habit, 7.
The
and not from
com
love.
third degree of this negative evil
is
the utter
forsaking of God, neglect of His law, because men will not deny themselves in the merest trifle of this world, and,
finally
mortal
committed
sin *
Is.
i.
z\.
through
con-
THE ASCENT
294
This degree
cupiscence. *
words,
is
[BOOK
described in the text
He forsook God Who made him/
includes
all
immersed
III.
by
J
the
This degree
those the faculties of whose souls are so
in the things of the
world
in riches
and the
commerce thereof that they are
utterly regardless of
the obligations of the divine law.
In that which con
cerns their salvation they are forgetful and dull, but
quick and clear in the things of the world, so
them children of this
that our Lord calls
of them, that they
*
of their
light in their
so
world,' saying
are wiser in their generation than
the children of light
management
much
'
' ;
* that is,
own
more prudent
affairs
than the children of
Such persons are nothing
own.
in the
in the
things of God, but everything in the things of the world. These persons are the truly avaricious they have so ;
profusely
wasted
affections
their
and
desires
upon
created things that they can never be satisfied; their
more, the more they depart from the fountain which alone can satisfy them, namely, desire
and
God.
It is of these that
thirst increase the
God speaks by
the
mouth of the
prophet, saying, 'They have forsaken Me, the fountain of living water, and have digged to themselves cisterns,
broken reason
cisterns, that
why
can hold no water.' f
the covetous
not the assuaging of his
These persons
fall .into
poral goods; of
whom
man
That
thirst,
the
but the increase of
innumerable sins through
it.
tern
the Psalmist hath said, 'The
have passed into the affection of the
heart.' +
The fourth degree of this negative evil is described the same text thus: 'departed from God his salvation/
8.
in
is
finds in created things,
*
St.
Luke
xvi. 8.
t Jerem.
ii.
13.
J
Ps. Ixxii. 7.
OF MOUNT CARMEL.
[CHAP. xvin.J
This
is
295
the issue of the third degree, of which I have just
spoken.
The
9.
avaricious man, because he
makes
light of his
law of God, on account of temporal goods, departs from Him in memory, under standing, and will. He forgets Him as if He existed
want of
because he has made
not,
his
affection for the
god
;
for avarice
service of idols.
*
5
is,
money and temporal
prosperity
according to the Apostle,
This fourth degree extends to
*
the for-
getfulness of God, to the setting of the heart formally on
money which ought to be set formally upon God men had no other god than money. They have into this fourth degree
who
and supernatural things
God
;
temporal
if
fallen
scruple not to subject divine
to temporal, as if the latter
were
on the contrary
sub
their duty being to act
jecting
as
;
rule,
things to God, as reason requires.
Such was the impious Balaam, who sold for money the gift of God,f and Simon Magus, who thought that the l
God may be purchased with money,' + and attempted to buy it. They thought more of money; of
gift
they seemed to think that others did so too, and that they would sell the gift of God. J 0.
There are many who, in various ways, have
into this fourth degree of evil
fallen
their reason is blinded
by and they are the servants of money and not of they labour for it and not for Him they propose ;
avarice,
God to
;
;
themselves a
making money
human and
in divers
god, and preferring 11.
This *
it
class, too,
Coloss.
iii.
5.
to
ways
not the divine reward; their principal
end and
God, their ultimate end.
comprises t Num.
all
xxii. 7.
those miserable $ Acts
viii.
20.
men
THE ASCENT
206
who god
so love their earthly goods as to esteem
and who therefore shrink not from the
;
their
own
lives
whenever
fall into
injury; they
work of
their
them
their
sacrifice 01
god and for wretched objects
despair,
own hands,
III.]
suffers the slightest
their
death upon themselves
inflict
[BOOK
:
thereby showing, in the
the miserable reward which
god bestows upon them. When their expectations them they despair and die, and those who escape this
their fail
final
calamity live in the torments of continual anxiety
and misery
no joy enters into temporal happiness attends them
their
;
;
they pay tribute to
in sorrow of heart, gathering
their
god
final
misery of their just perdition
*
and no
soul,
as
:
money it
is
for the
written,
Riches kept to the hurt of the owner.' * 12.
up it
Those
also of
whom it
is said,
'
God
delivered
to a reprobate sense/ f are of this class, for joy,
makes possessions
Those who do not
its
fall
men down
end, drags
them
when
to this.
so low are objects of deep
com
back from the way ot Be not thou afraid when a man shall be made
miseration, because they turn '
God.
and when the glory of his house shall be increased. For when he shall die he shall take nothing away, nor shall his glory descend with him/+ 'Be not afraid rich,
when a man
shall
of him, thinking
he
be made rich
him
;'
that
is,
be not envious
superior to thyself, for
when he
nothing away with him, neither his glory nor his joy shall descend with him. shall die
*
shall take
Eccles. v. 12
t Rom.
i.
28.
J
Ps. xlviii. 17, 18.
L CHAP.
OF MOUNT CARMEL.
xix. 1
I
CHAPTER The
297
XIX.
benefits resulting from withdrawing our joy from temporal things.
THE
man, then, must be very
spiritual
careful of the
beginnings of joy in temporal things, lest it should grow from little to be great, and increase from one degree to another.
What
is
small becomes large, out of
and one spark
slight beginnings result great evils,
joy
mountain on
to set a
enough
may
be, let
him quench
he shall be able to do
it
it
fire.
However
later;
slight his
and not
at once,
is
trust that
he has not the
for if
courage to do so when it is but beginning, how can he presume upon success when it shall have taken root
and grown Lord,
f
Remember
?
He
that
is faithful
faithful also in that 2.
what
He who is
which
avoids what
great.
especially those
is
is
in
words of our
that which
is
least,
is
greater.'*
slight will not stumble over
Little things involve great evils,
because
down when He who has begun
the fences and wall of the heart are broken
they enter in. And the proverb says, his work has accomplished the half of
it.
It is for this
reason that David admonishes us, saying, 'If riches
abound, set not your heart upon them.'f If man will not do this for God, and because Christian perfection requires
it,
yet because of the temporal advantages,
beside the spiritual ones, which such conduct brings
he should keep his heart perfectly free from all In this way he not only delivers joy of this kind.
with
it,
*
St.
Luke
xvi. 10.
t
Ps.
Ixi.
n.
THE ASCENT
298
[BOOK
III.]
himself from those pestilent evils enumerated in the pre ceding chapter, but also, repressing all joy in temporal goods, acquires the virtue of generosity, one of the chief attributes of God; and which cannot possibly coexist
Moreover, he attains to liberty of
with avarice.
spirit,
and peaceful confidence in God, together with the true worship and obedience of the will. He has greater joy and comfort clearness of judgment, repose, tranquillity,
in creatures if
he detaches himself from them
can have no joy in them
He
if he
considers
them as
;
and he
his own.
acquires also in this detachment from creatures a
clear
of them,
comprehension
so
as
to
understand
perfectly the truths that relate to them, both naturally
and supernaturally.
For
this reason his joy in
them
is
widely different from his who is attached to them, and The former rejoices in their truth, the latter far nobler. in their deceptiveness
;
the former in their best, and the
latter in their worst, conditions
;
the former in their sub
seeming and accidental nature, through his senses only. For sense stantial
worth, and the
latter
in
their
cannot grasp or comprehend more than the accidents, but the mind, purified from the clouds and species of the accidents, penetrates to the interior truth of things, for
that
is its
proper object.
Now
joy as a cloud darkens the judgment, for there can be no rejoicing in created things without the attach 3.
The negation and purgation of this leaves the judgment clear as the sky when the mists scattered. The former, therefore, has joy in all
ment of the joy are
will.
things, but his joy is not dependent
does
it
arise
from their being his
upon them, neither own and the latter, :
OF MOUNT CARMEL.
("CHAP, xix.] in so far as
299
he regards them as his own, loses in general
The former, while his heart is set joy whatever. of none them, possesses th,em all, as the Apostle upon as having nothing, and saith, with great freedom all
'
:
all
possessing
The
things.'*
latter,
while
in
will
attached to them, neither has, nor possesses, anything yea, rather created things have possession of his very ;
heart,
for
which cause he
therefore, all the joy
And,
will necessarily
in the heart
which
He who
4.
end in as
is
is
pain as a prisoner.
suffers
he will derive from creatures, many disquietudes and pains
in their possession.
detached from creatures,
not molested
is
during prayer or otherwise, and so, without losing his time, he gains easily great spiritual treasures. On the other hand, the covetous
by which
the limits of the chain
with
all his efforts
man
runs to and
fro,
within
his heart is bound,
and
can scarcely set himself free, even for
a moment, from the bondage of his thoughts, running incessantly thither where his heart
man, joy,
a
therefore,
is fixed.
must suppress the
keeping this in mind, that there
man may
first
spiritual
motions of this
nothing in which
is
rejoice except in serving
The
God, in promoting
His honour and glory, in directing all things to this e.nd, and in avoiding all vanity in them, not seeking his own pleasure and comfort in them. 5.
The absence
great for
of joy in created good, brings another
and excellent benefit
God: which
graces which
He
will give none.
is
:
sets
it
the
heart
a disposition meet for
will
And
those
bestow and without which even
*
all
free
in
this
? Cor. vl 10.
life,
for
He
one joy
THE ASCENT
300
denied
love
through
Him and
of
evangelical perfection, he
not
will
His
to
according
fold,
[BOOK
the sake
for
But
promise.*
if
When
God.
the
because he had
'
rich
in the
man,
much goods
all
laid
He
for
up
many
Him
years,'
so displeased, that
fool, this
night do they require thy soul of thee.' f
It
is
said unto
therefore justly to be feared,
God
joy
gospel, rejoiced,
God was
6.
were
it
offensive in the sight of
is
it
of
give them a hundred
so, the spiritual Christian ought to suppress
in created things because
III.]
* :
Thou
whenever we
looking on and preparing some chastisement for us, the bitter cup of our deservings;
rejoice in vanity, that
is
punishment of such rejoicing is frequently greater than its pleasures. Though the words recorded by St.
for the
John concerning Babylon be true hath glorified herself and lived in
' :
As much
as she
delicacies, so
much
torment and sorrow give ye to her.'* we are not to suppose that the pain will not exceed the joy, because it will
be far greater
there are
infinite
seeing that for passing pleasures
and everlasting torments
words mean that nothing punishment, for
shall
He Who
will
word, will not pass over our
escape
punish
empty
its
for
for
the
particular
every idle
joy.
CHAPTER XX. The
joy of the will in natural goods the will to
BY
mean
natural goods I
bodily constitution, *
St.
Matt. xix. 29.
God
and t
St.
all
is
vanity.
How
to direct
therein.
beauty, grace, comeliness,
other physical endowments,
Luke
xii.
19, 20.
+ Apoc.
xviii. 7.
OF MOUNT CARMEL.
LCHAP. xx.]
and also good understanding, rational qualities.
for
Now,
a
301
discretion,
man
and other
to rejoice, because
he himself, or those who belong to him, may be thus gifted, and for that reason only, without giving thanks God, Who thus endows men in order that they may know Him and love Him the more, is vanity and delusion. to
'
Favour is
vain
:
the
praised.'*
deceitful,' saith
woman that He teaches
the wise man,
and beauty
*
is
feareth the Lord, she shall be
us that
man ought
rather to be
endowments, because they may so easily withdraw him from the love of God, and cast him down into error and vanity. This is the reason why afraid of his natural
physical grace
and
is
said to be deceitful
;
it
deceives a
man
him to that which is unseemly, through empty
allures
joy or complacency, either in himself, or in others so
Beauty is vain it makes ways, when he values it and rejoices endowed.
;
to rejoice in
God.
We
our natural
it
only
when
it
man in
fall
in divers
for
he ought
it,
enables him or others to serve
ought, therefore, rather to fear, lest perhaps gifts
and graces should become occasions of
offending God, through presuming upon them, or exces sive estimation of them, arising out of their continued
He, therefore, who is thus endowed, ought to be very cautious, and watchful in his conduct, lest he should furnish another with the opportunity of contemplation.
withdrawing his heart from God even for a moment. For these natural gifts and graces are so prolific in temp tations
and
in occasions of sin, as well to the
the beholder, that scarcely any one can avoid
ment of the heart
in them. *
Many
Prov. xxxi. 30.
owner as
all
to
entangle
spiritual persons, of
THE ASCENT
302
III.
[BOOK
natural beauty, have, under the influence of this fear,
prayed to God for their own disfigurement, that they might not be an occasion of vain affection or joy, either to themselves or to others. 2.
The
spiritual
man,
and render it insensible
must purify his will, empty rejoicing, remember
therefore,
to this
ing that beauty, and all other natural graces, are earth, from the earth, and soon return to it; that comeliness and
grace are but smoke and vapour and
if
;
he would escape
must esteem them as such, and his heart upwards unto God beyond them all, vanity, he
falling into direct
rejoicing
grace in things.
Thou
and delighted that God is all beauty and all Himself supremely, infinitely above all created
'They
shall perish,' saith the Psalmist,
remainest, and
ment.'*
If,
all of them shall
therefore, our rejoicing
*
but
grow old like a gar
is
not in God,
it
will
always be false and delusive. It is to this that those words of Solomon apply which he addressed to that joy
which has
sources in created things
its
' :
To
mirth, I
'
thou vainly deceived f that is when the heart suffers itself to be attracted by created things. said,
Why
art
?
CHAPTER The
evils
THOUGH many
of the
XXI.
will's rejoicing in
of these
evils
and
natural goods.
benefits,
describe under these several divisions of joy, be
which
1
common
kinds of joy, nevertheless, because they flow directly from joy and the rejection of it though com-
to
all
*
Ps.
ci.
27.
t Eccles.
ii.
2.
OF MOUNT CARMEL.
'[CHAP, xxi.]
303
prised under any one of these divisions
each head of some evils and benefits,
speak under which are ^also I
found under another, because connected with that joy
which
is
common
to
But
all.
my chief object
is
to
speak
of those particular evils and benefits which rejoicing, or
not rejoicing, in
all
things, ministers unto the soul.
I
them particular evils, because they flow primarily and immediately from one particular kind of rejoicing, and call
and mediately from
only secondarily
another.
For
instance the evil of lukewarmness flows directly from
and every kind of joy, and kinds in general
;
is
therefore
common to the six
but that of sensuality
is
which flows directly only from joy goods of which I am speaking.
and
The
and bodily
effectually flow from
are, in 3.
spiritual
rejoicing
number, six principal
The
first
is
which
directly
natural
goods,
evils, then,
in
a particular
in the natural
evil,
2.
evils.
vain glory, presumption, pride, and
disesteem of our neighbour
for
;
man
no
can entertain
an excessive esteem of one thing without wanting respect for that
we
all
some other
disesteem
thing.
and
The
result
all
despise
is,
else
;
in
at least,
because
naturally, by esteeming one thing we withdraw our heart from all besides, and fix it upon that. It is most
easy to glide from this real contempt into an intentional
and deliberate despising of others
;
in particular or in
general, not in thoughts only, but in words as well, to
the
extent of saying that
such a person
is
not like
such an one. 4.
6.
The second evil is complacency and sensual delight. The third evil is flattery and empty praise, wherein
THE ASCENT
304 there
is
[BOOK
III.J
delusion and vanity, as the prophet saith,
'
O
people, they that call thee blessed deceive thee.'*
my
if we speak truly when we praise the grace and beauty of another, it will be strange if some evil be not involved, either in causing him to fall into vain
For, even
complacency and joy, or in ministering food to his imperfect affections and intentions. 6.
The
and the does,
fourth
.evil is
a general one
dulls the reason
it
:
spiritual sense, as the joy of
and
in
a certain
temporal goods
way even more.
For, as natural
goods are more intimately connected with man than temporal goods are, the joy which they minister makes a quicker and deeper impression upon the senses, and more effectually blunts them. Reason and judgment are not free; for the sense of this joy which touches
them so 7.
nearly, darkens
The
fifth evil,
them
which
by created things. 8. Then the sixth
is
as a cloud,
the dissipation of the
is spiritual
which grow
into weariness
so that in
the
and hence,
sloth
and lukewarmness,
and sadness
end we come
to
in divine things,
;
for if
any
Pure
hate them.
spirituality is inevitably lost in this joy,
principle
mind
spirituality exist,
will
it
at
least
in
be exceed
ingly sensual and gross, scarcely spiritual, or interior, or recollected consisting in sensible delight more than in the strength of the
mean and weak joy
-
as
If
spirit.
not
we
are in
to destroy the
an imperfect habit of
it
even
mind
so
habit of this
is sufficient to sully
the purity of our spirituality, without consenting to the acts
which
this
joy suggests *
Is.
iii.
-12.
we
are living
in
the
OF MOUNT CARMEL.
[CHAP, xxi.]
weakness of sense rather than
80S
the power of the
in
This will become manifest in the matter of
spirit.
and
perfection I
though
when
fortitude
do not deny that
the occasion shall arise,
many
virtues
coexist
may
with great imperfections, but no pure or healthy interior spirituality can coexist with these unchecked rejoicings ;
almost reigns, which wars against the and though we may be unconscious of the evil,
for here the flesh spirit,
yet, at least, secret distractions are the result. 9. I
now
return to the second evil, which involves
innumerable others. No pen can describe, no words can express, the nature and extent of the misery that results from rejoicing in natural grace and beauty.
These are daily occasions of murders, of honour of insults,
of
extravagant
dissipation,
lost,
emulations,
contentions, adultery and violence, of the ruin of
saints,
comparable in number to the third part of the stars of heaven, swept dragon.* colour
down
'How
is
by the tail of the become dim, the finest gold
to the
the
is
earth
changed, the stones of the
scattered in the top of every street.
sanctuary are
The noble sons
of Sion, and they that were clothed in the best gold,
how
are they esteemed as earthen vessels, the
of the potter's hands
' !
the poison of this evil or
little,
f ?
Is
any condition secure against
Who has
not drunk, be
of the golden cup of the Babylonian
that sitteth on the
'
work
it
much
woman, names
scarlet-coloured beast, full of
of blasphemy, having seven heads
and ten horns
'
?
+
Neither high nor low, neither saint nor sinner lives, to whom she has not given her cup to drink from, suborning *
Apoc.
xii.
4.
t i-am.
iv. i, 2.
J Apoc.
xvii. 3.
THE ASCENT
306
the heart in some thing
1
;
[BOOK
for all the
kings of the earth
She
have drunk of the wine of her fornication.
upon
III.]
seizes
conditions of men, the highest and the noblest,
all
itself, and puts the cup of her abominations in the holy place: 'There shall be in the Even one temple the abomination of desolation/*
the sacred priesthood
spiritually strong scarcely escapes the
which 10.
is
empty
This
is
wine of
this cup,
rejoicing.
the reason
why
of the earth have drunk of
said that all the kings
it is it
for there are
;
very few,
however holy they may be, who have not drunk and been corrupted, in some measure, by the cups of joy which the pleasure of natural grace and beauty supply. Observe, too, that the word of the wine of this joy,
it
seizes
And
if
no antidote be taken
expelled, the
life
of the soul
weakness having grown upon
down
men drunk
our
at once, is
;
off,
drink
with wine.
Spiritual
us, this
poison will drag
we
shall grind in the
sight,
with the hair of
Samson,f deprived of strength cut
first
we
and the poison
in danger.
to such depths of evil that
mill like
enemies
drunk,' for if
on the heart and deadens
obscuring the reason, as in
it,
us
'
is
captives in the hands of our
and afterwards, perhaps, die the second death,
as he did the
first
:
the draughts of this joy producing
what they did corporally in him, and unto this In the end our enemies will many day. surround us and say to our great confusion, Art thou he
spiritually in us
in
who broke
the cords, tore the lions, killed the Philis
tines, carried
away
the gates, and set thyself free from
the hands of thine enemies *
Dan.
ix.
27.
?
t Judges
xvi. 21.
OF MOUNT CARMEL.
CHAP. XXII.J
I
11.
Let
me now
conclude with the requisite instruction If
for this poison.
307
you
feel
your heart moved by the
vain joy of natural goods, remember what vanity to rejoice in anything but in the service of God, it
dangerous
is
and ruinous.
who
Remember
ment of the angels endowments; they fell deformed
it is
how
the punish
rejoiced in their beauty
and
into the abyss below.
And how great are the evils which vanity Resolve, therefore, in time upon men !
brings daily to take the
remedy, according to the proverb,* Resist the evil in beginnings remedies are too late when the disease has grown for when the evil has grown in the heart, its
;
;
Look not upon the wine,' saith remedy is too late the wise man, 'when it is yellow, when the colour '
the
:
thereof shineth in the glass.
but in the end
it
and
will spread
XXII.
benefits of not rejoicing in natural goods.
are the benefits which the soul reaps
withdraws the heart from
this joy.
the love of God, and the other virtues,
a
for
personal
when
it
For beside disposing it makes
itself for
way
;
basilisk.' f
CHAPTER MANY
goeth in pleasantly
will bite like a snake,
abroad poison like a
The
It
humility and
universal charity
towards our neighbours. When our affections, free from the influence of natural goods, which are deceitful,
upon no one, the soul is free to love all men reason ably and spiritually, as God wills them to be loved. No
rest
*
Principiis obsta, sero medicina paratur.
U2
t Prov.
xxiii. 31,
32.
THE ASCENT
308
one deserves to be loved except
[BOOK
III.J
for his goodness,
and
when we
love in this way, our love
God, and
in great liberty,
in
there
it
is
and
if
pleasing unto
For then the
greater attachment to God.
more
also
God, and the deeper our love of
Him
more
is
there be attachment
this love grows, the
love our neighbour:
grows our love ot more we shall
the
for the principle of both
is
the
same.
Another great benefit is the perfect observance of our Saviour's words If any man will come after Me, let 2.
*
:
him deny
himself.'*
Now
the soul can never do this,
if
has any joy in its natural endowments for he who has even the slightest self-esteem, neither denies him it
;
self 3.
nor follows Christ.
Another great benefit of
makes the
this self-denial
soul tranquil, empties
distractions, controls the senses,
The
spiritual
man, seeking no
it
is,
that
it
of the sources of
and especially the
eyes.
joy, will neither look upon,
nor suffer his other senses to be occupied with, these endowments, that he may not be attracted by them, nor
be led to waste time or thought upon them, like the crafty serpent which stops its ears that it may not hear the incantations, so that they
make no impression upon
according to the likeness of a serpent, like the deaf asp that stoppeth her ears.' f If we set a guard over our senses, which are the doors of the soul, we shall '
it,
thereby guard and increase
its
purity and tranquillity
also. 4.
Another
benefit, of
who have made *
S.
no
less importance,
which those
progress in the mortification of this joy
Matt. xvi. 24.
t Ps.
Ivii.
5.
OF MOUNT CARMEL.
[CHAP. XXIL]
309
impure objects and the knowledge of them no longer impress, and sully the soul, as in their this
is
obtain,
:
case to whom this joy is still somewhat pleasurable. This mortification and self-denial grows into a spiritual
pureness of soul and body, of mind and sense, which issue in a certain angelical conformity with God, rendering both soul and body a worthy temple of the Holy Ghost. Man cannot be so pure if his heart enter tains
any joy
in these natural gifts
and graces.
It is
not
necessary to have given consent to any impure act, for this joy is sufficient to sully the soul and senses with the '
The Holy
knowledge of
evil,
discipline will
withdraw Himself from thoughts that are * that is, from thoughts not
as
it is
written
:
Spirit of
without understanding/ directed to
God by
right reason.
Another general benefit is this beside our deliver ance from the evils already mentioned, we are delivered 5.
:
also from innumerable other follies
and
evils, spiritual
and temporal, especially from that contempt which to the lot of all those
either in their
In this
way we
men, as
own
who
falls
value themselves, or rejoice
natural gifts or in those of others.
shall be esteemed as wise
in truth all are
and excellent
who make no account
of natural
goods, but only of those which are pleasing unto God. 6.
These benefits issue
in
a final
one, which
is
a
certain generosity of mind, as necessary in the service
of
God
by which temptations are endured, and by which virtues
as liberty of spirit,
easily overcome, afflictions
grow and
thrive.
THE ASCENT
310
CHAPTER Of
I
III.]
XXIII. Their nature and
the third kind, sensible goods.
The
[BOOK
varieties.
regulation of the will with respect to them.
HAVE now
to
wherein the will
of
speak
By
rejoices.
joy
sensible
in
sensible goods I
goods,
mean
all
cognisable by the senses, of sight, of hearing, of smell, of taste and of touch, and of the interior working
that
is
of the imaginative powers interior
the will
all
;
of which belong to the
and exterior bodily senses. In order to render blind to, and purified from, all joy in sensible
objects, directing
it
to
God,
we must
take for granted
namely, that the sense of man's lower nature * not, and cannot be, as I have said more than once,
this truth, is
capable of knowing or comprehending God, as He is. The eye cannot see Him, or anything that resembles
Him
;
the ear cannot hear His voice, nor any sound that
resembles
it
the smell cannot perceive any odours so
;
sweet, the palate cannot taste any savour so delicious,
any contact so exquisite and nor anything like unto Him, and the thoughts
nor can the touch thrilling,
feel
and imagination also cannot conceive any form or shape which can possibly be any representation of Him. From '
the beginning of the world they have not heard, nor
perceived with the ears beside Thee neither hath
;
it
:
the eye hath not seen,
O
God,
the eye hath not seen, nor ear heard>
entered into the heart of man.' f
Now
sweetness and delight enter into the senses in two ways; either from the mind through some interior 2.
*
See Bk.
i
ch.
vi.
f
Is.
Ixiv.
4
;
I
Cor.
ii.
9.
[CHAP.
OF MOUNT CARMEL.
xxm. J
311
divine communication, or from outward objects repre
But according to the text just quoted, our lower nature cannot know God either in the way of the
sented to them.
spirit or in the
way
so great a matter,
and
having no capacity for receives that which is of the mind
of sense it
;
for
spirit in the senses only. Therefore to
occupy the
will
with the joy that has its sources in any of these appro hensions, will be at the least but vanity, and a hindrance in the
way
of employing the strength of the will upon
God, by rejoicing in Him alone. can never wholly do unless it
makes
itself
God is
what the
purifies itself
soul
from and
When
all,
if it
that, as I have said,* will be
the soul does not rest here, but
instantly, as soon as the will
joy in
is
blind to joy in the things of sense, for
should rejoice herein at
but vanity.
This
becomes conscious of any
any object of sense, raises itself upwards unto that joy supplying motives thereto
well with
ments, but
it,
profit
it
need not suppress such move by them, and even ought to do so,
and then
may
and power
it
so as to accomplish so holy an. act; for there are souls
whom
sensible objects greatly influence in the
God.
Such
souls,
way
of
however, must be very cautious, and
watch the issues of
very often many themselves in these sensible spiritual persons indulge recreations, under the pretence of giving themselves to this conduct, for
prayer and to God. Now what they do should be called recreation, not prayer, and their pleasure in this is their
own
rather
than God's.
Though
directed to God, yet the effect
the fruit of
it is
is
their intention
sensible recreation,
be
and
weakness and imperfection rather than *
Chap. xx.
THE ASCENT
312
[BOOK
the quickening of the will, and the surrender of
it
III.]
into
the hands of God.
propose here to lay down a rule by which we know when sensible sweetness is profitable, and
3. I
may when
it is
what
is
hearing music, or other agreeable sounds, in smelling sweet odours, in tasting not.
in
Whenever,
delicious, in
touching what
is
soothing, the
an instant unto
affections of the will rise consciously in
God, and that movement gives us more pleasure than the sensible occasion of it, and when we have no pleasure in that cause, but because of
its
and that the objects
profit,
a sign of of sense minister unto that
effects,
is
way we may use them, for now they subserve that end for which God hath made them namely, that He may be the better known and loved on the spirit.
In this
;
whom
Observe, too, that he, in
their account.
sensible
objects produce this purely spiritual effect, does not for
make any account of them, though they excite in him this sense of God neither is he solicitous about them and when they are present, that reason seek them, nor
;
;
them and abandons
the will passes instantly beyond fixing itself
them,
upon God.
The reason why he
4.
attaches no
these motives, although they keep
God, all,
is
that the
to fly
mind
upwards
to
is
end,
it
:
and
God, so
if it
filled,
God
way
of
pre-occupied, and
as to
immediately passes on beyond
On
in the
want or desire
should desire anything for that
thinks nothing more about b.
him
so prompt, in and through
satiated with the Spirit of
nothing more
importance to
the other hand, he
it,
forgets
it,
and
it.
who
is
not conscious of this
OF MOUNT CARMEL.
[CHAP. XXIV.J
313
amid sensible objects and sweetness, but whose will rests and feeds upon them, ought to make no such usage of them, for they will be hurtful to him. For liberty of spirit,
though such an one may employ his reason about them, and in that way labour to make them subserve his
advancement;
spiritual
delights in
them
because
still,
in the
way
the
appetite
of sense, and because the
corresponds always with the pleasure which they minister, it is certain that they are a greater hindrance effect
than help, a greater evil than benefit.
And when he
sees that the spirit of these recreations reigns over him,
he ought to mortify it for the stronger it grows, the greater will be his imperfections and weakness. ;
Every satisfaction, therefore, whether accidental or designed, which proceeds from the senses, the spiritual 6.
man must
use only for God, carrying up unto
joy of his soul, so that
it
may be
Him
that
and perfect not founded on the
profitable
;
remembering that every joy, which is denial and annihilation of all joy whatever, however vanity and without profit, and a hindrance to the union of the will with God.
noble
it
may seem
to be,
is
CHAPTER XXIV. The
evils
which
befall
the
soul
when
the
will
has joy in
sensible goods.
IN the first place, if the soul does not quench the joy which proceeds from sensible things, by directing it to God, all those evils in general, of which I have spoken, also from this joy in the fruit of every kind of joy, flow
THE ASCENT
314
[BOOK
III.]
namely, obscuration of reason, lukeBut to descend warmness, spiritual sloth and the like. sensible things
:
to particulars,
are the evils, spiritual
into
straightway
many which men may
fall
and
bodily,
through this joy in
sensible things. 1.
Joy in visible things, when we do not deny our
selves therein for the sake of God, produces directly a spirit of vanity, distraction of mind, unruly
want of modesty, interior and impure thoughts and envyings.
The joy which
2.
concupiscence,
exterior
restlessness,
the hearing of unprofitable things
produces, begets directly distraction of the imagination, gossiping, envy, rash judgments,
from which
and changing thoughts,
many and other ruinous
evils flow.
Joy in sweet odours begets a loathing of the poor which is contrary to the doctrine of Christ, a dislike of 3.
ministering unto
others,
humble deeds, and
an unhearty submission
to
spiritual insensibility, at least pro
portional to the appetite for this joy.
Joy in meat and drink produces directly gluttony and drunkenness, anger, discord, and uncharitableness 4.
towards our neighbour and the poor, and makes us like who neglected Lazarus, while he him
the rich glutton self
'
feasted sumptuously every day.'*
From
this arise
bodily disorders, sickness, and evil impulses, because It is the the provocations of luxury are increased. source directly of great spiritual torpor, and vitiates the desire for spiritual things,
so that the soul
has
no
pleasure in them, cannot even endure them, nor in any
way occupy
itself
about them. *
St.
Luke
This joy,
xvi. 19.
too, dissipates
OF MOUNT CARMEL.
[CHAP, xxrv.] all
315
the other senses and the heart, and creates a feeling of
general discontent. 5. Joy in matters of touch occasions
more
hurtful
evils,
much
greater and
which most rapidly immerse the all energy and
senses and hurt the mind, destroying vigour.
Hence the abominable
provocations to luxuriousness,
senses
it,
in proportion to this joy.
It
makes the mind effeminate and
delicate
wickedness.
sin of effeminacy, or the
It
and yielding, disposed fills
the
for
produces timid, the sin
and
heart with
empty rejoicing, and the eyes wanton, and renders the other senses dull and heavy according to
makes the tongue
licentious,
the measure of its strength.
It
confounds the judgment,
it in folly and spiritual stupidity, it begets and inconsistency of purpose, and by cowardice moral reason of the soul's darkness and heart's weakness,
and buries
makes men
fear even
where no fear
It creates at
is.
times a spirit of confusion, insensibility of mind and conscience,
and so enfeebles the reason that a man can
neither take good counsel nor give
it
;
it
incapacitates
moral and spiritual good, rendering vessel. a broken useless as the soul for
all
it
All these evils flow from this particular joy. In some people more, in others fewer, more or less intense, 6.
according to the intenseness of this joy, and according
weakness and irresolution of him who indulges himself in it. For there are some people who naturally to the
are 7.
more hurt on
slight,
than others on great, occasions.
Finally, the evils into
which men
fall
through the
joy of the touch are as numerous as those occasioned that of natural goods.
As
I
by
have already described
THE ASCENT
316
[BOOK
HI.]
them, I shall not repeat them here, nor many others also, such as the diminution of spiritual exercises and of corporal penances, lukewarmness, and indevotion in the use of the sacraments of penance, and of the eucharist.
CHAPTER XXV. The
spiritual
and temporal benefits of
self-denial in the joy in
sensible things.
MARVELLOUS
benefits result from self-denial in the joy
which sensible goods supply; some are
some temporal. 1. The soul, by refraining from joy
and
spiritual
in sensible objects,
recovers itself from the distractions into which
it
falls
through the excessive indulgence of the senses, and
God.
recollects itself in
virtues are preserved 2.
The second
Spirituality
and the acquired
and increased.
spiritual
benefit of not rejoicing in
great; and we may say, of a truth, that the sensual becomes spiritual, the animal rational, sensible goods
that
the
who
is
man leads an angelical life, that the temporal and human become heavenly and divine. As the man seeks for pleasure in sensual things, and founds
his joy
upon them, ought
called by any other
animal the
;
so the
not,
and deserves
not, to
all
be
name than
this, namely, sensual and whose joy is beyond them, deserves
man
name of spiritual and heavenly. This is most evidently
true, for as the
energies of the senses, and the power of
sensuality, resist, as the Apostle saith, the
power of the
'
spirit,
energy and
the flesh lusteth against the
spirit,
OF MOUNT CARMEL.
[CHAP. xxv.J
and the
against the flesh
spirit
the flesh diminish and
and increase
been taken away.
*
so
when
the forces of
those of the spirit
fail,
that which
;
' ;
317
impeded
Thus the
their
spirit
grow
growth having
made
higher portion of the soul, and that to which the
God are made made perfect by
munications of
because
it is
the
perfect
com
merits those appellations, the spiritual and heavenly
and graces of God. We have the authority of Paul for this he calls the sensual man the man
gifts
St.
;
who wastes
the energy of his will upon objects of sense
the animal man, and the other,
God, the spiritual
man
' :
whose
will is fixed
The animal man perceiveth But
not these things that are of the spirit of God. the
man
spiritual
on
judgeth
all
The
things/ f
receives in this self-denial an admirable benefit position meet to receive the gifts
and
;
soul
a dis
spiritual graces oi
God. 3.
The
third benefit is the great increase of the joys
and pleasures of the saith
' :
They
will in this life
shall receive
;
for,
as our Saviour
an hundredfold.'*
If thou wilt
deny thyself one joy, our Lord will reward thee a hundred fold, spiritually and temporally, in this world and for one ;
joy indulged in sensible
sorrows and all
afflictions.
goods thou shalt have a hundred As to the eye, now purged from
joy in seeing, the soul receives joy, directed to God, As to the is seen, whether human or divine.
in all that
purged from all joy in hearing, the soul receives joy a hundredfold, and that most spiritual, directed to God ear,
*
Galat.
v.
17.
Cor.
ii.
14, 15.
t
I
t
St.
Matt. xix. 29.
Aniuialis
autem homo
mm
percipit,
THE ASCENT
318 in all that
is
[BOOK
heard, whether human or divine.
The same
For as
observation applies to the other senses.
III.]
all
that
our first parents said and did in the state of innocence in paradise furnished them with
means of sweeter contem
plation, because their sensual nature
was ordered
by,
and subject unto, reason, so he also whose senses are subject to the spirit and purged from all sensible objects, in their first motions, elicits delight of sweet
knowledge
and contemplation of God. 4.
To
fitable,
the pure, therefore, high things and low are pro
and minister
to his greater purity
;
while both the
one and the other are occasions of greater evil to the impure, by reason of his impurity. But he who does not repress the satisfaction of his appetites will never enjoy
the ordinary tranquillity of rejoicing in God, through the
instrumentality of His creatures and His works. functions
and powers of his
senses,
who no
All the
longer lives
after the flesh, are directed to divine contemplation. For,
as is
a philosophical truth that the
it is
in
harmony with
its constitution,
contradiction clear, that he
who
is
life
of every creature
so also
is it
beyond all spiritually minded
must be wholly tending his actions and affections are those
his animal life being mortified
towards God, for of the spiritual finds in
all
delicious,
all
life.
Such an
things
sweet,
that
chaste,
one, therefore, pure in heart,
knowledge of God which is pure, spiritual, joyous, and
loving.
From these considerations I come to this conclusion, that, until we have so habituated our senses to this purga 5.
tion from sensible joy, as to
which
I
have obtained the benefit of
have spoken, namely, that instant movement
OF MOUNT CARMEL.
[CHAP, xxv.]
upwards
to God,
joy, that
we may
am
afraid, that
we
319
need to deny ourselves in all wean our soul from the life of sense. I still
when not thoroughly
we
spiritualised,
may gratify and invigorate the senses, rather than the the powers spirit under the influence of sensible things ;
of sense
ruling over us in our conduct, whereby
still
is
sensuality
increased, maintained,
words of our Saviour are flesh is flesh
;
Lay
spirit.'*
who has
' :
and nourished.
That which
and that which
is
this to heart, for
it
is
The
born of the
born of the Spirit is Let him is the truth.
not mortified his senses in sensible things not
presume to avail himself of the energy and functions
of
thinking that they will help him to become for the strength of the soul will increase the spiritual
sense,
;
more by casting the things of sense aside that is, by the quenching of joy and desire, more than by any ;
employment of them that we can make. 6.
It is
not necessary for
of glory attainable in the
me to
life
speak now of the goods
to come.
For beside that the
bodily gifts of mobility and clarity, in glory, will be
much
grander than in those who have not denied themselves in this joy, there will be an increase of essential glory, corresponding to their love of God, for whom they have left all things because every momentary and fleeting ;
joy, which we now deny, will, as St. Paul has said, work in us eternally an infinite weight of glory That which '
:
is
at present
momentary and
light of our tribulation,
worketh for us above measure exceedingly an eternal weight of glory. 'f 7. I
do not *
St.
refer here to the other benefits,
John
iii.
6.
t 2 Cor.
iv.
17.
moral
THE ASCENT
320
temporal and
III.]
spiritual, the fruits ot this
for they are all
night of joy those already described, and in a higher
order, because these joys are
our nature, and, therefore, he acquires a
[BOOK
more
v
more intimately
who
related to
denies himself in them
interior purity thereby.
CHAPTER XXVI. The
moral goods. lawfully rejoice in them.
fourth kind of goods
THE
fourth
:
How
the will
may
kind of goods in which the will rejoices By these I mean virtues, the moral
are moral goods.
habits of them, the practice of any virtue whatever,
works of mercy, keeping the law of God and of the
state,
good dispositions and temper. These moral goods, in possession and in practice deserve, perhaps, more than the other three kinds I have mentioned, that the will
should rejoice in them.
Man may rejoice
in these for
one of two reasons, or for both together, either because they are what they are, or because of the benefits which they bring with them, of which they are, as it were, instruments or means. Now the possession of the three other kinds of goods for of
is
deserving of no joy whatever
themselves they do good to no man, neither
them, for they are fleeting and
frail,
is it
in
yea, rather they are
the occasions of pain and grief and sorrow of heart.
Even
they deserved to be rejoiced in for the second reason, namely, that man may employ them towards if
raising his soul in
up
to God, yet this is so uncertain that
general such rejoicing does more
harm than good.
OF MOUNT CARMEL.
[CHAP, xxvi.] 2.
321
Moral goods, however, deserve some joy on the part
And
of their possessor, for their intrinsic worth.
as they
bring with them in their train peace and tranquillity, the right use of reason, and a consistent conduct, man can
humanly speaking, possess anything better in this world. And as virtues merit love and esteem, for their not,
humanly speaking, men may well rejoice in the possession and practice of them, for what they are
own
sakes,
in themselves,
and
for the good,
human and
temporal, of
which they are the channels. 3.
It
was
men and
in this sense that the philosophers
princes of old esteemed and
laboured to acquire
it
and
commended
to practise
were heathens, and regarded
it
and wise
it,
virtue,
though they
only in a worldly light,
but the temporal, bodily, and natural benefits which resulted from it. They not only obtained seeing nothing in
it
those benefits, and the reputation they aimed
more than
this
;
God
Himself,
Who
at,
but
loves all goodness,
even in heathens and barbarians, and Who hinders no good, as it is written, 'which nothing hindereth, beneficent,'
*
increased
dominion, and peace.
He
their
substance,
thus dealt with the
honours,
Romans
:
because they enacted good laws, He made them masters almost of the whole world He recompensed, for their good customs in a temporal way, those who, because of ;
were incapable of the everlasting reward. God loves these moral goods for when Solomon asked
their unbelief,
:
for
wisdom
rule
them
good,
He
that he might teach his people,
and be able
to
bringing them up in customs that were was so pleased with his prayer that He said justly,
Wisd.
vii,
22.
THE ASCENT
322
unto him
< :
Because thou hast asked
[BOOK
III.J
this thing,
and
hast not asked for thyself long life or riches, nor the lives of thy enemies, but hast asked for thyself wisdom to discern judgment, behold
....
according to thy words,
have done
I
for
thee
and the things also
yea,
which thou didst not ask, I have given thee, to wit, riches and glory, so that no one hath been like thee
among 4.
the kings in
Though a
goods, and
all
days heretofore/
*
Christian, too, ought to rejoice in moral
in the
good works he
does, because they
minister to his temporal well-being, his joy ought not to stop there where that of the heathens did,
nothing beyond this mortal
life
;
who saw
but inasmuch as he has
by which he hopes for everlasting life, and without which all things whatever are valueless, his
the light of faith,
and chief rejoicing should be of the second kind, namely, that eternal life is the reward and issue of the sole
good works he does and all his joy ought
for the love of
to
God.
All his care
be that he serves and honours
God by his virtues and good
life.
For without
this in
tention all our virtues are worthless in the sight of God, as
we
are taught in the parable of the ten virgins.
All
these had preserved their virginity and had wrought good works, yet five of them, whose joy therein was not
of the second kind, directed unto God, but rather of the first,
for they rejoiced
and gloried
in
mere possession,
were denied admission into heaven, unacknowledged and unrewarded by the Bridegroom.t 5.
persons in the world of had some virtue and did good works ;
There have been
old times *
who
3 Kings
iii.
many
II, IJ.
t
St.
Matt. xxv.
OF MOUNT CARMEL.
[CHAP, xxvi.]
323
and there are many Christians also at this time, who are virtuous men, and who do great things, but their virtue
and good works are
utterly useless
in the
matter of
because they do not, in them, seek the honour and glory and love of God solely, and above all eternal
life
:
A Christian ought to rejoice, not
things.
good works and virtuous
life,
because of his
but because his
acts are such solely for the love of God,
and
for
life
and
no other
For as work done only for God's honour will have a greater reward of glory, so good works which men do under the influence of other con reason whatever.
siderations, will
of God. rejoicing
the
end
in our greater confusion in the sight
The Christian, therefore, if he will direct his to God in moral goods, must keep in mind, that
value
of his good works, fasting, almsgiving, and penances, prayers, does not depend on their number and nature, but on the love which moves him to per
form them for God perfect
when they
and that they are then most
;
are wrought in the most pure and
sincere love of God,
and with the
least regard to our
own
present and future interests, to joy and sweetness, consolation and praise. The heart, therefore, must not
on the joy, comfort, delight, and advantages which holy habits and good works bring with them, but refer
rest
all to
God, purifying
from
it
itself
from
all joy,
and hiding
itself
and desiring that God only may does in secret, and all this without
in darkness;
rejoice in
what
it
respect to any other consideration than God's honour
and
glory.
Thus
all
the strength of the will,
regard to moral goods, will be God. va
all
with
concentrated in
THE ASCENT
324
CHAPTER Seven
evils
to which
men
[BOOK
III.J
XXVII.
are liable
the will rejoices in
if
moral goods.
THE
principal
which men become exposed of the will in good works
to
evils
through the rejoicing and a virtuous life are seven in number, and most I shall now give a hurtful, because they are spiritual 1
;
brief description of 2.
The
first
is
them
:
vanity,
vain glory, and pre
pride,
sumption, for no man can rejoice in his without attributing a great value to them. springs boasting and other faults
we have fasts 3.
in the Pharisee
who
own works From this
an instance of which
;
in his prayer boasted of his
and the other good works he was doing.
The second
connected with the
evil is generally
we come
judge others, and to pronounce them to be comparatively wicked and im perfect, and their good works to be inferior to ours we
first,
and
it is
this
:
to
;
despise them
and sometimes express our selves contemptuously about them. The Pharisee had fallen into this also, for in his prayers he said, O God, I in our hearts,
l
give Thee thanks, that I
am
not as the rest of men,
extortioners, unjust, adulterers, as also is this publican I fast twice in
a week.'*
Thus by one
act he
fell
;
into
these two evils, namely, self-esteem and contempt of others, as
many do
one. neither
is
my
daily, life
who
say, I
such as
his.
are even worse than the Pharisee *
St.
Luke
;
am
not like such an
Yea,
many
of them
he certainly despised
xviii. II, 12.
OF MOUNT CARMEL.
[CHAP, xxvii.] others '
325
and pointed out the object of his contempt,
they, indeed, are not satisfied with this*
to
anger and envy when they hear others
this publican
but give
way
saying-,
:'
praised, or that they are doing more, or are
more
useful
men, than themselves.
The
4.
third evil
satisfaction in their
is that,
as they look for their
own do
works, they will in general
good
only such as will furnish them with this satisfaction, or obtain for them the commendation of others. They do all their
men,' 5.
God
*
works, as our Saviour saith,
and not
The
God
for
'
for to
alone.
fourth evil issues out of the third,
will not
be seen of
reward them
for their
and
is this
:
good works, because
they seek it here in this world, in the joy, or the comfort, or the honourable advantages of their good works of ;
them our Saviour
saith,
'Amen.
have received their reward/ f
I
They
say to you, they
will therefore
have
nothing but their labour, and confusion of face without The children of men are so miserably its reward. involved in this evil that, in
my
opinion, the greater
part of the good works, which are publicly done, are either vicious or worthless, or imperfect and defective in
God's sight, because men do not detach themselves from What other self-interest and from human respect.
we form of those good works, which men do, monuments which they raise, but which would
opinion can or of the
have been undone and unbuilt, if their authors had not been influenced by worldly honour, human respect, and the vanity of this
life
order to perpetuate a *
St.
Matt,
Is not all this too often
?
name
xxiii. 5.
done in
or a pedigree, or to t
Ib.
vi.
2.
mark
THE ASCENT
326
authority and lordship
up armorial bearings
;
and that
[BOOK
to the extent of setting
in churches, as if they
blish themselves there as
III.]
images
would esta
for the veneration of
men At the sight of these good works of some people, we may well say that men respect themselves more than ?
God. 6.
But passing from these who are the worst, how many who in their good works fall into these evils in
are there
many ways
Some
?
expect their good works to be
extolled, others expect gratitude for them, others
enume
and delight in the fact that such and such persons, and even the whole world are aware of them rate them,
;
sometimes they will employ a third person to convey their alms, or to do any other good work, in order to make it the more known some, too, look both for praise ;
and reward.
This
nothing else but to sound a like vain men, but whom God for
is
trumpet in the streets, that reason will never reward.* 7.
If men wish to avoid this evil they
must hide
their
good works so that God alone shall see them, and they must not wish any one to think much of them. They must hide them not only from others, but from them they must take no satisfaction in them nor regard them with complacency, as if they selves also; that
is,
This is the meaning of thought them of any value. those words of our Saviour Let not thy left hand know '
:
what thy right hand doth.'f That is, do not look with temporal and carnal eyes upon thy spiritual works. When observed, the strength of the will is concentrated in God, and our good works become fruit-
this precept is *
St.
Matt.
vi. 2.
T
Jb. vi. 3.
OF MOUNT CARMEL.
[CHAP. xxvii.J
327
His sight but where it is not observed, we shall not only lose our labour, but, very frequently, because of our interior boasting and vanity, sin grievously against God. Those words of Job also are to be understood in ful in
;
this sense
and
I
.... my
:' If
have kissed
heart in secret hath rejoiced,
hand with
my
which
my mouth,
a
is
'
Here the hand means our good works, and mouth our will which regards them with complacency. This is self-complacency, for the words '
very great iniquity/* '
'
of Job
which
if
are, is
'heart hath
my
secret
be God's from
Whom
there.
The
evil
progress in the
is,
way
all
who
that
men
it
pleasure and comfort cease
dry bread, which
is
make no
for cleaving to the
;
which
seeks their advancement,
to
to himself.
of this kind
of perfection
to
rejoiced in himself,
when
pleasure and comfort of their good works,
when God
attribute
deny them good works proceed, and
example of Lucifer,
fifth
To
to
is
denying to God what was His, arrogating 5.
rejoiced,'
a 'great iniquity, and a denial against the
Most High God/ as it is said our good works to ourselves follow the
in
is
this
usually the case
when He
gives
the bread of the perfect,
them
when He
deprives them of the milk of babes, when He tries their strength, and purifies their delicate appetites, so that
they
may be
able to taste the food of the strong
become generally because their pleasure.
To
fail to
they
persevere,
good works are no longer sources of this
we may apply
those words of the wise
man
sweetness of the ointment.'f Job
and
faint of heart,
xxxi. 26, 28.
' :
in
a spiritual sense
Dying
flies
spoil the
For when mortifications t Eccles.
x. I
THE ASCENT
328
come
in their
to persevere
and
spiritual sweetness
The
9.
III.]
they die to their good works, abandon
way
them, and cease
[BOOK
sixth evil
is
:
it is
in perseverance that
interior comfort consist.
that
men
are generally deceiving
considering those works wherein they find delight to be of greater importance than those wherein
themselves
;
they find none
they praise and esteem the former, but
:
despise and reject the latter; yet those works, generally, in
which a
man
not advanced
most mortified
is
in
perfection
precious in the eyes of God,
especially
are
when he
is
more pleasing and
by reason
of that self-denial
involved in their performance, than those good works in
which he finds consolation, where self-seeking so easily intrudes. '
*
The
they call good
say
is
evil of their hand,' '*
that
;
And
good.
their joy from their
God
only.
is,
what
is evil
saith the prophet, in their
work they
they come to this because they derive good works, and not from pleasing
The extent
of this
evil,
minded men as well as ordinary
among
spiritually
Christians, baffles all
any one can be found who doeth the love of God, without relying on
description, for scarcely
good simply for some advantage of joy or comfort, or of some other consideration.
The seventh
man, so far as he does moral good works, is the more incapable of listening to reasonable counsel and instruc tion with reference to his duties. The habitual weakness 10.
not suppress
all
evil is that
joy in
by doing good works with an eye to this empty joy, so fetters him that he cannot accept the advice given him as the best, or if he does so accept it contracted
*
Mich.
vii.
3.
OF MOUNT CARMEL.
CHAP. XXVIII.]
[
329
The he cannot act upon it, through lack of resolution. love of God and of our neighbour is greatly weakened in these persons, for their self-love, which they indulge with reference to their
in
own good works, makes
charity cold.
CHAPTER The
VERY is
XXVIII.
benefits of repressing all joy in moral goods.
great benefits result to the soul, provided the will
restrained from vainly rejoicing in moral goods.
the
first
it
place,
is
delivered from
many
In
temptations
which rejoicing in our good works secretly involves, as we learn from these words of God to He sleepeth under the shadow, in the covert of Job
and
illusions of Satan,
'
:
the reed, and in moist places.' *
This applies to the evil spirit, for he deceives the soul in the moisture of joy and in the hollow of the reed, that is, of good works done
Nor
through vanity.
is it
strange that the devil should
it secretly in this rejoicing for, independently of the devil's suggestion, this empty joy is a delusion itself, especially when a feeling of boasting lurks in the
deceive
;
heart, as
it
is
written,
thee and the pride of
'Thy arrogancy hath deceived thy heart.' f Can there be a
greater delusion than that of boasting delivered from 2.
it
The second
by purifying benefit
is
itself
that our
?
The
soul
is
from this joy.
good works are done
with greater deliberation and in greater perfection. If the passion of joy and sweetness prevails, no delibera*
Job
xl.
1
6.
t
Jercin. xlix. 16.
THE ASCENT
330 tion
can be had
their influence
rage and desire are so strong
for then
;
that they will not
bend
[BOOK m.1
to reason
;
and, in general, under
we change our works and
intentions,
hand to-day and another to morrow, beginning everything and bringing nothing to taking one thing in
If joy
be the main-spring of our work, we
good
effect.
shall
be inconsistent
than others
;
some men are naturally more so and when our joy ceases, we abstain also :
rom our work and our resolution, however important hey may be. With people of this kind, joy is the soul and strength of disappears their
good works and when that joy good works perish, and they do not
their
;
These are they of whom Christ saith, that they receive the word with joy, and that the devil takes
persevere.
it
away forthwith
the wayside are they that hear
and taketh the word out of
;
They by
then the devil cometh
their heart, lest believing
That
they should be saved/*
'
may not persevere.
that they
is
because
so,
all
their
strength and support was nothing else but this joy, and therefore to
withdraw the
will
from
it
an admirable
is
preparation for perseverance and final success.
Thir
benefit, then, is as great as is the opposite evil.
The
wise
man
regards the substance and fruit of his labous
not the pleasure and joy which
it
brings
:
he
is
not like
air, but he reaps from his good works a durable joy, without demanding the tribute of delights.
one beating the
3.
The
third benefit
is
by quenching
divine;
this
hollow rejoicing in our works we attain to poverty of Blessed are the spirit, which is one of the beatitudes '
:
poor in
spirit, for theirs is *
St.
Luke
viii. 12.
the
kingdom of heaven.' f t
St.
Matt.
v. 3.
OF MOUNT CARMEL.
[CHAP, xxix.]
The
4.
331
fourth benefit of suppressing this joy
is,
that
and prudent in our doings. a shall do nothing in hurry, carried away by the
we become
We
gentle, humble,
rage and desire of this joy; neither shall we become presumptuous through overvaluing our good works
under the influence of blinded by
The
5.
unto
it
;
we be
nor shall
incautiously
it.
fifth
we
benefit is that
God and man,
shall
become pleasing
delivered from the dominion of
avarice and gluttony, spiritual sloth and envy, and a
thousand other
vices.
CHAPTER XXIX. The
kind of goods, in which the will has joy ; the super Their nature, and the difference between them and
fifth
natural.
spiritual
How
goods.
joy in them
is
to
be directed unto
God.
HAVE now
speak of the the soul rejoices, and which I I
to
fifth
kind of goods in which
call supernatural.
By
these
mean all those gifts and graces of God, which surpass our natural powers and capacities, called by theologians gratis dates such as the gifts of 'wisdom and under I
standing St. Paul,
'*
given to Solomon, and those mentioned by
namely
'
faith, the
grace of healing, working of
and discerning of the interpretation of words, and also the gift
miracles, prophecy, the knowledge spirits,
of tongues.' f
Though
gifts, like those of
owing
these are really also spiritual
which
I
to the great difference *
3 Kings
iv. 29.
am
about to speak,
between them, f
I
Cor.
xii. 9,
I 10.
make
still,
this
THE ASCENT
332
These
iistinction.
("BOOK
III.]
the use of them, have an
gifts, in
immediate reference to the edification of men, and are given by God for that special end, as the Apostle saith, The manifestation of the speaking of these graces '
:
Spirit is given to every
man
5
unto
*
But as
profit.
the spiritual graces, the use and practice of them
is
to
solely
between the soul and God, between God and the soul through the understanding and the will, as I shall show
There
later on.f if
is
The
considered with respect to their object.
concerned with
gifts are
supernatural
gifts,
them
therefore a difference between
God and
with which I have
intended for the edification of others
and consequently the doctrine concerning them their nature,
spiritual
the soul, but the other
;
now
they
to do, are
differ, too, in
in their operations, is
and
therefore of necessity
different also. 2. it is
As to the supernatural gifts and
graces, in this sense,
well to observe, with reference to self-denial in the
matter of empty joy in them, that there are two great blessings in this kind of good, namely, temporal and
The temporal
spiritual.
blessings are the healing of
the sick, giving sight to the blind, the raising of the dead to
life,
the casting out of devils, foretelling of future
make men careful, and
events to
others of this kind.
The
and eternal blessings are, that God is known and served through these works by him who doeth them, and by those for whom and before whom they are spiritual
wrought. 3.
Now
as to the
first
blessing, namely, the temporal
these supernatural acts and wonders merit * i
Cor.
xii. 7.
t Ch.
xxxii. infr.
little
:
or no
OF MOUNT CARMEL.
[CHAP, xxix.]
333
rejoicing on the part of the soul, for without the spiritual
no
benefit they are of little or
themselves, they are not
men, because of
profit to
means of union with God, but
Moreover, they may be wrought by persons charity not in a state of grace and of charity for they may be either really the work of God, as in Balaam, the impious is.
;
prophet, or the deceitful operations of the devil, as
Simon Magus,
in
or the effects of mere natural but secret
These marvellous works, if any of them profit him who works them, are true, and the gifts of God. causes.
4. St.
Paul tells us what the value of these works is, when
they are not accompanied by the second blessing, saying
men and
'If I speak with the tongues of
.
and
of angels,
am become as sounding brass, or a And if I should have prophecy, and
have not charity, I tinkling cymbal.
know
should
should have tains,
all
mysteries and
all faith,
and have not
all
knowledge, and
so that I could
am
I
charity,
if I
remove moun
Many
nothing.'*
men who have thought much of their own good works, when asking to be admitted unto His glory, will say, and done Have not we prophesied in Thy name many miracles in Thy name ?' Christ our Redeemer '
.
will
answer
' :
Depart
from
Me,
you
.
.
work
that
iniquity. 'f 5.
Man,
therefore,
ought
to
rejoice,
possession and exercise of these derives from
serving
God
everlasting
I
life.
Cor.
in
the
but in that he
them the second in true charity,
they returned to *
gifts,
not
xiii.
spiritual fruit, namely, wherein consists the fruit of
Our Lord rebuked His
Him I, a.
disciples
when
with joy because they had power T
St. Matt. vii. 22, 23.
THE ASCENT
334 over evil
'
spirits,
saying,
are subject unto you
:
Rejoice not in
but rejoice in
sound theology,
is
:
written in the book of life.
he
this,
The meaning
are written in heaven.'*
ing to
[BOOK
Rejoice,
Man,
if
III.]
this, that spirits
that your
names
of which, accord
your names are
therefore,
ought not to
walking in the right way, doing his For of what profit is anything in the sight of God which is not His love ? Now that love cannot be perfect if it is not strong enough and
rejoice, unless
good works
is
in charity.
wise enough to purify
and
to find
this
way
itself
from
all
joy in these things,
only in doing the will of God. It is in that the will is united to God by the help of it
these supernatural goods.
CHAPTER XXX. The
evils
resulting from the will's rejoicing
in
this
kind of
goods.
HE who
rejoices
in
supernatural goods
opinion, into three principal evils.
2.
As
to the
it is
first,
and others by rejoicing
The reason
of that
in
Deceit and
and other
deceit, loss of faith, vain glory,
falls,
my self-
vanities.
very easy to deceive oneself
in these supernatural operations.
is
this
:
order
in
to
ascertain
whether they are true or false, how and when they are to be exerted, great deliberation and great light from
God are necessary. Now our rejoicing in, and esteeming, these operations, are a great hindrance to this, partly because the joy in question dulls and obscures the judgment, and partly also because *
St.
Luke
x. 20.
it
makes us not only
OF MOUNT CARMEL.
[CHAP, xxx.]
335
covet these operations extremely, but also inclines us to
an unseasonable manifestation of them.
Admitting even that these operations and powers be real, yet these two defects are enough to delude us either we do :
not comprehend them as they ought to be compre hended, or we do not profit by them and employ them at
For though
the right time and in the right way.
when He
true that God,
distributes these
graces, gives also the light to see them,
movement
way
right
still
;
self-seeking or
may
them
to manifest
fall into
those
who
gifts
be
and
and the inward
at the right time
and
in the
receive them, because of their
some imperfection or other
great errors,
it
by not using
in the matter,
their gifts with
which God requires with respect to time We have an example in Balaam, who,
that perfectness
and manner.
contrary to the will of God, undertook to curse the
people of Israel.
and sought
God was
to kill him.*
John, who, carried
therefore
Again, in
away by
angry with him, St. James and St.
their zeal,
would have
fire
descend from heaven they refused to them.t 3.
It
whom
is
upon the Samaritans, because receive our Lord. For this He rebuked
clear from
am
this
that imperfect persons, of
be influenced by certain imperfect feelings involved in the joy and esteem of these gifts, to manifest them at an improper time. For I
speaking,
may
when they are free from the like are moved to manifest them only wills; in
no other way
This
right. *
Num.
is
the
is
and when, God the manifestation of them
meaning of
xxii. 22, 23.
imperfections, they as,
that complaint which t
S.
Luke
ix. 54.
THE ASCENT
336
God makes by
the
prophets, saying
ran
I
;
And
* :
[BOOK
mouth of Jeremias against
III.]
certain
did not send prophets, yet they
I
have not spoken
to them, yet they prophesied.' *
They cause my people to err by their lying, wonders when I sent them not, nor com manded them.' t It is said in the same place also that they prophesied the delusions of their own heart, which they would not have done had they not attached them selves in this abominable way to their gifts, using them again
and by
:
their
;
as their own. 4.
All this shows us that the evil of such rejoicing not
men
only leads
to
make an impious and perverse usage Balaam and those prophets who,
of the gifts of God, like
by the wonders which they wrought, deceived the people; but even to make use of them without having received them from God,
like those
who
uttered their
own
fancies
and published visions wnich themselves invented, or which the devil represented to them. For when Satan sees nen with such dispositions as these, he for prophecies,
opens for them r. wide field, and supplies them with abundant materials, intruding liimself in diverse ways :
whereupon such men spread their sails to the wind, become shamelessly presumptuous, and prodigal in the usage of their great 5.
The
gifts,
gifts.
does not stop here, for joy in supernatural and the desire of them, reach so far that, if men evil
have entered into a secret compact with Satan it is such a compact that enables many to do what they are doing
they venture
still
further,
and enter
into
and avowed compact, making themselves his *
Jerem.
xxiii.
21.
t
Ib. 32*
an open disciples
OF MOUNT CARMEL.
[CHAP, xxx.j
and
allies
wizards,
by an express
337
Hence come and soothsayers,
stipulation.
enchanters,
magicians, This joy leads men so far, that they seek to purchase with money, not only these gifts and graces, as did Simon Magus, that they may serve the devil, but sorcerers.
holy things also, and things divine.
How hurtful
I
cannot write
May God
to themselves,
are such men,
it
without trembling
here show His great mercy and ruinous to Christendom :
any one may
easily perceive.
All those
magicians and soothsayers among the people of Israel, whom Saul destroyed out of the land,* had fallen into these great abominations and delusions, because they would imitate the true prophets of God. 6.
tJ
He who is
supernaturally endowed ought, therefore,
cleanse himself from
all desire of,
and from
the exercise of his supernatural gifts
gives them supernaturally
for the
Church, in general, or of
members,
also supernaturally direct
right
His
way and
its
him
;
all
joy
and God,
edification
in,
Who
of the
in particular, will
in the use of them, in the
As He commanded no thought beforehand how or
at the right time.
disciples to take
what they should speak, f that being a supernatural act of faith, so also is it His will the use of these gifts being of not less importance that man should bide His time, because the exercise of these gifts is to depend
upon His will. Thus the disciples, in whom these gifts and graces were infused, prayed God, nevertheless, to put forth His hand, that they might work miracles and heal the sick and thereby plant the faith of Jesus Christ
our Lord in the hearts of * i
w
Kings
men
xxviii.
3.
* :
t
Grant unto Thy servants S.
Mark
xiii.
n.
THE ASCENT
338
that with all confidence they
Thy hand
stretching forth
wonders
may
[BOOK
may
to cures
speak
III.J
Thy Word, by
and that signs and
;
be done by the name of Thy Holy Son
Jesus.'* 7. first,
The second and
this in
of faith,
evil, loss
two ways. The
when a man undertakes
first
may come from
the
concern others
for
;
to perform a miracle, out of
season, and without necessity
over and above that this
tempt God, which is a great sin he may not succeed, and so the faith will lose credit and reverence is
to
Though sometimes men may succeed in what they thus attempt, because God wills it for some reason or other, as in the case of the witch of Endor if it be true that it was Samuel himself who then and when appeared they shall not always succeed
among men.
;
they do succeed, they are not the less in error and blameable, because they use their gifts when they ought not. 8.
The second concerns him who uses
he ought not
;
these gifts
when
he injures himself because he loses the
For when men attach so much impor
merit of faith.
tance to miracles, they exercise of faith,
which
depart is
from
the substantial
an obscure habit
;
and thus
where signs and miracles abound, there is the less merit ' Faith has no merit,' saith S. Gregory the
in believing.
Great,
*
where human reason
supplies
proof.'f
God
works miracles when they are necessary for the faith, or For this for other ends of His glory, and of His saints. reason did
God work many
Himself to
His disciples;
*
Acts
iv.
29,
30.
signs, before
that
they
t Horn.
He showed
might believe
26, in Evangel.
OF MOUNT CARMEL.
[CHAP, xxx.]
339
without seeing, and so not lose the merit of faith in His resurrection, which they would have done had they seen
Him
He showed
first.
to
Mary Magdalene
the
first
empty sepulchre, and then the angels, at His bidding, announced His rising again;* for 'Faith cometh by hearing/ f so that having heard, she might believe And when He showed Himself unto before she saw. it
her,
edify
was as the gardener, + that He might thoroughly her in the faith, which was failing her in the
warmth
He
of His presence.
He had
His disciples that
sent the
risen;
women
to tell
and afterwards they
He set on fire the hearts of the disciples on the road to Emmaus before they knew Him for He was with them in disguise. And finally, He rebuked them all because they did not believe those
came
to see the sepulchre.
;
and in particular, who told them of His resurrection St. Thomas because he would have palpable proof oi ;
||
Blessed are they that have not seen, and have believed/ H God is not pleased when '
His resurrection
miracles
saying
are sought, for
He
rebuked the Pharisees
because they would not believe without them, saying 'Unless you see signs and wonders, you believe not.'**
:
Those, therefore, inflict
gifts,
who
will rejoice in these supernatural
upon themselves a grievous
loss
in
the
matter of faith. 9.
The
third evil
is
that men, because of their rejoicing
some
in supernatural gifts, fall into vain-glory or
vanity. *
The mere
St.
John
xx. 2
J
St.
John
xx. 15.
U
St.
Luke
;
St.
act of rejoicing in them, xxiv. 6. t Rom. x. 17.
not purely
Luke
St.
xxiv. 15, 26.
IT St.
* *
W2
if
othef
St.
John
Matt, xxviii. 10
John
iv.
48.
xx. 29.
;
St.
John
xx.
3
THE ASCENT
340 in
and
for
God,
is
This
vanity.
Lord rebuked His
our
that
[BOOK
III.]
evident from the
is
far,
disciples, because they were subject unto them.*
rejoiced in that the evil spirits
had not been vanity, our Lord would never
If that joy
have rebuked them for
it.
CHAPTER XXXI. The
benefits of self-denial in the joy of supernatural graces.
BY denying
itself in this joy,
the soul gains two great
from those three
benefits besides its deliverance
The
already described.
God
first
and the second
exalts God,
that
is is
it
magnifies and
the exaltation of itself
exalted in the soul in two ways.
is
evils
Firstly,
when
the heart and the joy of the will are withheld from all that
is
not God, and fixed upon
meaning
of
David
in the
Him
This
alone.
words already referred
is
to
the
when
began to speak of the night of this power of the will,t which are these Man shall come to a deep heart, and I
'
:
God all
shall
be exalted
'
+ for if the heart
;
be exalted above
things, the soul will be exalted above
And
them
also.
it thus fixes itself upon God alone, God is and exalted magnified, making known to the soul His own magnificence and greatness for, in this elevation
because
;
of joy,
He
testifieth of
Himself,
cannot be done unless the will supernatural I *
am St.
God,'
Luke
x.
20.
gifts,
as
it is
and again, t Ch.
xv.
*
Who He
emptied of
is
'
written,
Be
still,
Ps.
Now all
this
joy in
and see that
In a desert land, and where
above
:
but there
is
no mention there
words.
J
is.
Ixiii. 7, 8.
Ts. xlv. II.
of thoss
OF MOUNT CARMEL.
[CHAP. XXXI.J there I
is
341
no way, and no water, so in the sanctuary have to see Thy power and glory.'*
come before Thee,
As God,
2.
therefore,
is
exalted,
when our joy is things, much more
grounded on our detachment from all He exalted when we refrain from joy in His most marvellous works to place it in Him alone for these
is
;
graces are of a higher nature by reason of their super natural character, and therefore to detach ourselves from
them
to rejoice in
God
alone, is to give greater
honour
and glory to God than to them for the more numerous and important are the things we disregard for the sake of another, the more we esteem and magnify him. ;
Besides, is
God
withdrawn from these
wonders, that our
gifts
:
for
Him without regard to signs and the more is He exalted in the soul seeing faith in Him is higher, than the teaching of
God and
in
way when the will the more we believe
exalted in the other
is
serve
:
signs and wonders. 3.
for
The second benefit is the
from rejoicing in signs and exalted in most pure faith wh/^h
by withholding the
wonders, the soul
God
infuses into
increases also at virtues, charity
is
exaltation of the soul itself;
will
and increases most abundantly. He the same time the two other theological
it
and hope.
Here the
soul has the fruition
knowledge through the obscure of the delights of love and detached habit of faith
of the highest divine
;
through charity, whereby the will rejoices in nothing but in the living
God
through hope. essentially
and
soul with God.
;
and of the
All this
is
satisfaction of the will
a wonderful benefit which
directly tends to the perfect union of the *
Ps.
Ixii. 3.
THE ASCENT
342
[BOOK
III.]
CHAPTER XXXII. The
kind of goods in which the
sixth
The
THE
first
Their nature.
book being the guiding of the
my
chief object of
will rejoices.
division of them.
through these spiritual goods to the divine union it will be necessary for me, and for
spirit
of the soul with God,
my reader, now
am
speaking of the sixth kind of these spiritual goods which conduces the most to that end, to bestow particular attention on the matter. For it is
that I
quite certain that there are people who, because of
want of knowledge, make use of
their
spiritual things in
the order of sense only, leaving the spirit empty there
is
scarcely
;
so that
any one, the better part of whose
spirit
not corrupted by sensible sweetness, the water being drunk up before it reaches to the spirit, which is, there
is
fore, left 2.
dry and
With
spiritual
barre'n.
reference then to
goods
I
mean
all
my
subject, I say, that
those that
by move us and help
us in divine things, in the intercourse of the soul with
God, and in the communications of God to the
soul.
begin with the generic difference of these goods, namely, sweet and bitter. Each of these is again speci 3.
I
fically divided.
The sweet goods
are of things clear,
and of things that are not so. The are divided into clear and distinct, and con
distinctly understood, bitter also
fused and obscure. 4.
These
may
also be distinguished according to the
Some, being knowledge, pertain to
powers of the soul. the understanding
;
some, being affections, petrain to
OF MOUNT CARMEL.
[CHAP, xxxiii.] the will
and
;
others,
343
being imaginary, pertain to the I do not speak of the bitter
For the present
memory.
goods, because they belong to the passive night, and I shall
have to speak of them hereafter.*
I
omit also the
sweet goods of things confused and indistinct that I treat of
them
may
later ;f they relate to the general confused
and loving knowledge wherein consists the union of the soul with God.
when
I
passed
it
over in the second book,+
was distinguishing between the apprehensions of the understanding, reserving it for more careful con I
book of the Dark Night. I now pro ceed to speak of those sweet goods, which are of things
sideration in the
clear
and
distinct.
CHAPTER Of
XXXIII.
the spiritual goods distinctly cognisable by the understanding
and the memory. joy in
The conduct
of the will with respect to
them.
MY labour would be great here if I had now
to treat of
the manifold apprehensions of the understanding and the
memory, teaching how to govern the will with regard rejoicing in them, if I had not already discussed them considerable length in the second
||
and
to
at
the third
in
Having there said how these two powers are to be directed amid these apprehensions to the divine union, and that the same applies to the will also, it fs
book.1I"
not necessary to return to the subject here, *
Dark Night, Bk.
J Ch. ||
Ch.
x.
and
viii.
ii.
ch. v.
t Ibid ch.
xxiii.
and
xxiii.
IT
Bk.
i.
Ch.
xi.
it
being
xiii.
ch. x.
and xv.
THE ASCENT
344
sufficient to repeat that as these
emptied of repress 2.
all
all
[BOOK
two powers are
III.]
to
such apprehensions, so the will also
is
be to
joy whatever in them.
What I have
there said of emptying the
the understanding of
all
memory and
these apprehensions
is
applic
understanding and the other powers cannot admit or reject without the able to the will
;
for seeing that the
intervention of the will,
one
clear that the
it is
same
principle
as well as to the other.
Every
explanation, therefore, that the subject requires
may be
applies to
the
found there, for
all
the evils and dangers there enu
merated will befall the soul all
if it
does not refer unto
God
the joy of the will in these apprehensions.
CHAPTER XXXIV. Of the sweet
EVERYTHING
spiritual
goods which distinctly Their diversities.
affect the will.
that furnishes a distinct joy to the will
be classed under four heads
:
may
motive, provocative, direc
tive,
and
first
of the motive, which are images, pictures of saints,
oratories,
perfective.
I shall
speak of these in order, and
and ceremonies.
In that which relates to images and pictures of saints much vanity and empty joy may be found. For 2.
while they are of great importance in divine service, and
very necessary to move the will to devotion, as is evident from the sanction and use of them by our mother the Church
them
that
is
a reason
why we
to quicken us in our sloth
should profit by
there are
many
people
OF MOUNT CARMEL.
[CHAP, xxxiv.]
who
rejoice
more
in the painting
345
and decoration of them
than in that which they represent. 3.
The Church ordains
principal ends for the
:
that
is,
moving of the
devotion to them.
the use of images for two
for the
saints,
and
and the quickening of our
will
And
honour of the
so far as they minister to this
end, they are of great profit,
and the use of them
is
neces
Those pictures therefore are to be preferred which are most accurately drawn, and which most effectually sary.
excite the will to devotion
more than the
There are people, as
tions.
;
we ought
to regard this
value, curious workmanship, and decora I
to the curious nature of the
have
said,
image and
who its
look more
value than
they do to the saint it represents. They so squander that inward devotion, which ought to be spiritually directed to the unseen saint, in demonstrations of out
ward
affection
and
curiosity, that the senses are pleased
and delighted, and the love and the joy of the All this is an effectual hindrance there. spirituality,
will rest
to
real
which requires the annihilation of the
affec-
tions in all particular objects. 4.
This
is
clearly visible in that hateful
nowadays by
custom observed
certain persons who, not holding in abhor
rence the vanities of the world, adorn the sacred images with those garments which a frivolous race daily invents for the satisfaction of its
sions.
which
wanton recreations and diver
They clothe the images with those garments them are reprehensible, and which the saints
in
have always held, and
still
hold, in detestation.
It is
thus that they conspire with the devil to procure some sanction for their vanities, involving the saints therein,
THE ASCENT
346
but not without offending
HI.]
them most deeply. The and sound devotion,
that all modest
is
consequence which utterly
[BOOK
rejects every trace of vanity, is
with such
people little more than the elaborate and superfluous decoration of images and curious pictures, to which they
and
are attached
in
which they place their
You
joy.
who are never satisfied with adding image to who reject them ii they are not made after a image, particular pattern, and who must have them arranged see people
in
a
particular
so
order,
as
to
please
meanwhile the devotion of the heart
the
sense;
very slight. They hold to their images as Michas to his idols, who when he lost them ran out of his house crying because they had been taken away;* or as Laban, who made a long is
journey to recover them, and in his anger searched for
them 5.
in the tents of Jacob. t
A
devout
invisible;
few,
man grounds
his devotion chiefly
on the
he requires but few images, and uses but in harmony with divine than
and such as are more
human
fashioning them
and himself upon them, according to the pattern of another age, and the habits of the saints, and not of this so that the fashion with
taste
;
;
may not only not excite the desire, but not even recur to the memory, through the sight of anything
of this world
resembling
it
or appertaining unto
affections entangled
taken from him, he
by is
Neither are his
it.
the images he uses, for
they be not therefore distressed, because if
he seeks within himself the living image, which is Christ crucified, in Whom he desires rather that all things should be taken from him and that *
Judg.
xviii,
23, 24.
all
things should
t Gen.
xxxi. 34.
fail
OF MOUNT CARMEL.
[CHAP, xxxiv.]
#47
him, even those which seemed most to draw him to God; and even when they are taken away from him he is still
The higher
tranquil.
in perfection of the soul consists amid the privation rather than the
being calm and joyful possession with the desire motives.
Though
possession
devotion
it
of these for
is
and
of,
affection for, these
well to have a pleasure in the
images
and means of greater
which reason we should choose always
those which most promote
yet it is not perfection to be so attached to them as to be sorrowful when they are
taken from us. clings to
Be
it
assured of
this,
the
more the
soul
images or sensible motives the less will
its
devotion and prayers ascend upwards unto God. Though it be true that, because some images are better repre
and more devotional, we may the latter, still it must be, as I am
sentations than others prefer the former to
saying, for that reason only, and there must be, as I have
no kind of attachment or self-seeking in that preference. For if there be anything of that kind, that said,
which has God,
in
to sustain the spirit in its
upward
flight to
forgetfulness of all created things, becomes
wholly the prey of the senses, lost in the pleasure which I should use these things only as a help they furnish. to devotion, but owing to my imperfection, they serve as a hindrance, perhaps not less so than attachment and
any other thing whatsoever. Granting that some excuse for this may be admitted
inclination to 6.
in the matter of images,
because of our inadequate
perception of that detachment and poverty of spirit
which perfection requires,
at least
none can be admitted
in the case of that imperfection so generally practised
THE ASCENT
348
[BOOK
HI.]
with regard to rosaries. You will scarcely meet with anyone who has not some weakness in this matter. Men take care that their rosaries are of a certain workmanship rather than another, of a certain colour or material, and
with particular ornaments. tribute
One
rosary does not con
more than another towards the hearing of our
prayers he is heard who tells his beads in the simplicity and integrity of his heart, not thinking of anything but how he may please God the most and not valuing one :
;
rosary more than another, except only for the indulgences
attached to 7.
Such
it.
the nature of our vain concupiscence,
is
clings to
everything
it
;
is
like
suming the sound wood, in good
What
work.
else
is
the
dry rot
it
con
and bad doing
its
when thou
pleasest thy with a curious rosary, seeking one of a particular make rather than of another, but to rejoice in the instru it,
self
ment
frequentest thou a particular image, not
Why
?
considering whether
God, but whether another pleasing
God
of this kind.
it
stirs
thee up to a greater love of
be more curious or valuable than
thy desire and thy joy were in only, thou wouldst not regard anything It is very vexatious to see spiritual persons
Certainly,
?
it
if
so attached to the fashion
and workmanship of devotional
what is merely motive, given up to the curiosity Such persons are and empty joy which they minister.
objects, to
never
they are perpetually changing one thing spiritual devotion is forgotten amid these
satisfied,
for another
;
sensible means,
men
attaching themselves to them just as
they do to any worldly ornaments slight detriment to their soul.
;
and the
issue is
no
OF MOUNT CARMEL.
[CHAP. xxxv.J
349
CHAPTER XXXV. The
The
subject continued.
ignorance ot some people in the
matter of images. I
HAVE much
regard to
to say of the ignorance of
images
more confidence
so great
;
is
some people with
their folly that they
have
one image than in another, influenced therein solely by their preference of the one over the This conduct on their part implies great ignor other. in
ance of the ways of God, of the service and honour due to
Him Who chiefly
of the suppliant.
regards the
faith,
and interior purity
God sometimes works more
miracles
one image than at another of the same kind though there be a great difference in the workmanship in order at
that the devotion of people
than elsewhere.
The
and grants graces
at
may be excited there more why God works miracles
reason
one image rather than at another
that the strangeness of His intervention
may
stir
is,
up the
slumbering devotions and affections of the faithful. As the sight of the image serves to kindle our devotion, and
makes us persevere in prayer both being means to move God to hear and grant our petitions so before that image, because of our prayers
God
continues to
The
graces.
image
is
and devout
work miracles and
faith
and
devotion
to
affections,
bestow His
with which
regarded passing on to the saint
the
whom
it
represents. 2.
As
to
images then,
let
us never dwell upon the
workmanship they may exhibit, so as to have more confidence in some than in others on that account,
curious
THE ASCENT
350
[BOOK
TTT.]
would be great ignorance let us esteem those the most by which our devotion is most quickened. Thus
for this
;
God, for the greater purification of this formal devotion, when He grants graces, and works miracles, does so, in general,
not very
images
through
well
made, nor
artistically painted or adorned, so that the faithful
work of the
attribute nothing to the
And
artist.
may very
Lord grants his graces by means of images in remote and solitary places. In remote places, that the often our
pilgrimage to them it
the
retire
more
may stir up
our devotion, and
In solitary places, that
intense.
make
we may
from the noise and concourse of men to pray in
solitude, like our
He, therefore, who goes do well to do so when others do
Lord himself.
on a pilgrimage, will not, even at an unusual time. a pilgrimage, I would
men
When many
people
make
advise staying at home, for in
more dissipated than they were before. And many become pilgrims for recreation more than for devotion. If faith and devotion be wanting, the general,
return
What a perfect living image image will not suffice. was our Saviour upon earth and yet those who had no ;
faith, though they were constantly about Him and saw His wonderful works, were not benefited by His presence.
This is the reason
so
did no miracles in His
we are told in the Gospel why He own country.*
wish to mention here certain supernatural effects of some images occasionally on particular persons. God 3.
I
attaches a special influence to certain images, so that the
form of them, and the
devotion they excite, remain
impressed on the mind of the beholder as *
St.
Matt.
xiii.
58
;
St.
Luke
iv.
24.
if
they were
OF MOUNT CARMEL.
[CHAP. xxxv.J still
present before his eyes.
And
351
again,
when they
are
by the memory, the same influence is exerted as the first time they were seen, sometimes more vividly,
recalled at
at others less so
;
other images even of more perfect
workmanship produce no such effects. 4. Many persons also have a devotion certain fashion
and not
to
others.
to
images of a
In some, this
is
nothing more than mere natural fancy or taste, just as we are pleased with one man's looks more than with another's.
and
their
have naturally a liking for them, imagination recalls them more vividly, though
They
will
not so beautiful in themselves as others, because they are naturally attracted to that particular form
and fashion.
Thus, some persons will suppose that the fancy they have for a certain image is devotion, while in reality it
perhaps nothing more than natural taste and
is
liking. 6.
At
other times,
at a particular
make just
image
signs, or speak.
spoken
of,
work of God,
it
are
happens that men, while gazing
will see
This,
many
it
move, change colour,
and the supernatural
times real and good
effects
effects,
the
either to increase devotion, or to support a
soul in its weakness, or to prevent frequent distractions but at other times they are not true, being the work of the evil spirit to deceive and ruin souls. I shall there ;
fore explain the
whole matter in the next chapter.
THE ASCENT
652
[BOOK
III.]
CHAPTER XXXVI. How
the joy of the will in sacred images
is
to
be referred to God,
so that there shall be no hindrance in
it,
or occasions of
error.
As images mind
of
devotion,
ought
;
are very profitable, in that they put us in
God and His saints, and move the will to when we use them in the ordinary way, as we
so also are they occasions of great delusions
if,
when they are the subjects of supernatural effects, we know not how to conduct ourselves as we ought to do in our progress onwards towards God. One of the means by which the devil makes an easy prey of incautious souls,
and hinders
their progress
spirituality, is the exhibition of
on the road of true strange
and unusual
images whether they be those material images which the Church has sanctioned, or things in connection with
;
those fantastic images represented to the mind, of particular saints, or the
image
some
of himself transformed
into
an angel of
light,* in order to delude our souls.
The
devil, in his
cunning, hides himself within those
very means which are given us as a remedy and support, that he may seize upon us when we are least upon our guard.
Holy
souls will therefore be ever circumspect in
things that are good, for that which
own 2.
witness always with I
evil carries its
give therefore one direction, and that
is sufficient,
which in
this matter
for the avoidance of all those evils
may
is
it.
concern the soul, and for the purification of the joy
which the
will
may have *
in
images and
2 Cor.
xi.
14.
for the
guidance
OF MOUNT CARMEL.
[CHAP, xxxvi.]
353
by means of them to God, which of the Church in the use thereof. The evils of the soul
is
the object
to
which the
hindered by them in its in a mean flight upwards unto God, or that it uses them and ignorant way, or that it falls into delusions because soul
is
liable are either that
it is
Now
of them, matters of which I have spoken already. the direction I wish to give
is this,
seeing that images
are but motives to invisible things, that
by means of them,
we
should
strive,
and gladden the
to
move, affect, only in the living spirit which the image
figures.
will
Let
the faithful soul, therefore, take care that, while con
templating an image, the senses be not absorbed in it whether that image be material or in the imagination, of beautiful
workmanship
whether the devotion
it
or
of
rich
adornment,
and
excites be spiritual or sensible.
Let him not regard these outward accidents, nor dwell upon them, but venerate the image, as the Church commands, and lift up his mind at once from the material
image to these which it represents, with the sweetness and joy of the will resting on God, or on the sain invoked, devoutly, in mental prayer ; so that what to the living
and the
spiritual
painted and sensible object.
may not He who
is
due
be wasted on the shall
do this will
never be deluded, and the mind and senses will not be hindered from advancing onward with great freedom The image, too, which supernaturally unto God.
quickened devotion, will do so more abundantly when is lifted up unto God. For whenever
our heart at once
He
grants us these and other graces, He does so by inclining the affection and joy of the will to that which is invisible.
x
It is
His Word, therefore, that we should do
THE ASCENT
354
same
the
ourselves,
[BOOK
III.]
by annihilating the strength and
satisfaction of our faculties in all visible
and sensible
things.
CHAPTER XXXVII. Motive goods continued. I
THINK
may
fall
I
Oratories
and places of
have now explained how the
prayer.
spiritual
man
into as great imperfections, in the matter of
images, as in the matter of temporal and bodily goods I say, perhaps greater if he takes pleasure in them. ;
perhaps more dangerous, for in considering, and speak ing
these images as holy things,
of,
men make
too sure
of themselves, and cease to be afraid of attachment to
mere natural way. Thus they frequently deceive themselves very much, thinking themselves most
them
in a
devout because they
and
feel
a delight in these holy things may be nothing more than ;
after all, perhaps, this
natural taste and inclination, which it
might have been by anything
is
gratified here as
else.
The issue is I am going to speak about oratories that some people are never satisfied in adding image
2.
image in their oratory, taking pleasure in the order and neatness of their arrangements, to the end that their to
may be
oratory
God
is
well furnished and beautiful to the eye.
not their object in one arrangement more than in
another
perhaps
less so, for the delight
in these decorations is so
as I have just
now
said.* *
much It is
they experience
stolen from the reality,
very true that
Ch. xxxiv.
all
decora-
OF MOUNT CARMEL.
[CHAP, xxxvn.]
355
embellishment, and reverence of images are exceed ingly little in comparison with that which they represent,
tion,
and therefore those who treat them with no great decency and reverence are deserving of all blame, as well as
who
those
them
so
clumsily that they rather than kindle devotion such persons should not quench be allowed to paint because of their gross unskilfulness paint
;
But what has that
to do with the attachment
and desire
with which you cling to these decorations and exterior ornaments, seeing that they so engross your senses and make heavy your heart, that you cannot draw near unto
God, and love Him, and forget love
all
these matters for His
you are deficient in this through carefulness about outward things, not only will He not be pleased If
?
with you, but He will punish you also, because you have sought not His pleasure, but your own, in all things.
You may rejoicing when 3.
see
this
truth
most clearly
in
that
our Lord entered into Jerusalem. The people sung hymns of joy and strewed branches in the way, but He was weeping,* for the hearts of some oi while they received Him with outward show of honour. ' This people honoureth Me
them were
far
with their
lips,
from
Him
but their heart
is
from Me.'f
far
We
say of them, that they did that in honour of them selves rather than of God. It is the same with many at
may
this day, for in great solemnities
more
men
in the recreation they furnish,
are
wont
to rejoice
whether in seeing or
being seen, in the banquet or for any other reason, than in rendering true service unto God. 4.
Such *
St.
inclinations
Matt- xxi. 9
;
St.
and intentions are not pleasing
Luke
xix. 41.
t
St.
Matt. xv.
8.
THE ASCENT
356
[BOOK
III.]
do they please Him who, when they are making preparations for a great solemnity, invent ridiculous and undevout actions to create laughter
Much
unto God.
men may be
the spectators, that
among tracted
less
;
the more dis
and who make such arrangements as
shall
please the multitude instead of such as shall quicken
devotion
What
among them.
shall I say of those
celebrate great feasts for ends not belonging to
who make them serve who are more intent on
who
them
of those
their private interests
those
their personal
therein than on the service of
and God also
Who
sees
it
Himself.
God
and yet
He
He
do to please done for
feasts with solemnity,
He was
with the
many thousands
of them,
angry with them as
is
children of Israel, for
it
will not account as
many keep His
Yea,
This they know, whichever way the
What men
themselves and not for God.
themselves or others
?
in
of
advantage
them remember, they keep
feast is thus observed, let for
;
God
and
?
?
slew
when they sung and danced
before the golden
calf,
thinking they were observing a feast in honour of God :* or as He was with Nadab and Abiu, the sons of Aaron,
whom He
slew with the censers in their hands, because
they offered strange
fire
upon His
altar ;f or as with
him who came
to the wedding feast without the wedding and whom He commanded to be cast, bound garment, hand and foot, into the exterior darkness/ + '
5.
This shows us
how
intolerable to
God must be
these
irreverences in those assemblies which are held in His
honour.
O
Lord,
the children of *
Exod.
my
men
xxxii. 19, 28.
in
God, how many feasts are kept by which the devil is more honoured
t Levit.
x. I, 2.
J
St.
Matt.
xxii. 11-13.
OF MOUNT CARMEL.
CHAP. XXXVII. J
I
than Thou
357
Satan rejoices in these assemblies, for he How often profits by them like a merchant in a fair. them This to honoureth Me hast Thou to say people ?
'
:
with their
lips,
they serve
Me
of
God
is
that
but their heart in vain
He
is
?
The
is
far
chief
what He
is.
from Me,' * because
ground for the service Other and lower con
siderations ought not to enter into the question. I return to the subject of oratories.
Some
people adorn them more for their own pleasure than for God's some treat them with so little respect, that they make 6.
;
no more of them than of
some not is
their ordinary
rooms
;
and
more pleasure in what divine. But let me now
so much, for they have
profane than in what
is
who proceed in a more who consider themselves
leave this, and speak of those
cunning way, that devout.
Many
is,
of those
of these take such keen delight in their
adorning of them, that they waste in such occupations all the time which they ought to have spent in prayer and interior recollection. They do not see that by not disposing themselves for interior oratories
and
tranquillity of mind, they are as much such occupations as by any other worldly by
recollection
distracted
in the
and
occupation, and that they are every
moment
by such attachment, especially if separate them from their oratories.
be attempted to
T
Ib. xv.
it
troubled
THE ASCENT
358
[BOOK
IH.]
CHAPTER XXXVIII. The
right use of churches
to
As
to
through lawful,
and
How
oratories.
the soul
is
be directed through them unto God.
the guidance this
and
of the
onwards
soul
God
to
kind of goods, I may observe that it is even expedient, for beginners to feel a
sensible pleasure in images, oratories,
and other
visible
objects of devotion, because they are not yet entirely
weaned from the world,
so as to be able to leave the
wholly for the former. They are like children to whom, when we want to take anything from them which they hold in one hand, we give something to hold in the latter
not cry, having both hands empty. The spiritual man, if he is to advance, must deny himself in all those tastes and desires in which the will has other, that they
may
pleasure, for true spirituality has but slight connection
with any of these things, inasmuch as it consists solely in interior recollection and mental converse with God.
For though the
spiritual
man makes
use of images and
it is only as it were in passing, and the once rests in God, forgetting all sensible objects.
oratories, yet
mind
at
And though
it
is
better to pray
greatest neatness, nevertheless
we
where there
is
the
should choose that
place where the senses are least likely to be entertained, and the mind most likely to ascend upwards unto God.
On
we must listen to the answer of our woman of Samaria. She asked Him which
this subject
Lord
to the
was the true place of prayer, the mountain or the temple. He replied that true prayer was not tied to the mountain
OF MOUNT CARMEL.
[CHAP. XXXVIH.] but that those
who prayed
who were cometh, and now
in spirit
and
were
in truth
The hour pleasing to His Father. is, when the true adorers shall adore '
they
For the Father also
the Father in spirit and in truth.
seeketh such to adore Him. that adore
359
Him must
God
adore
is
Him
a
and they spirit and in
spirit,
in
truth.' * 2.
And though
churches and
quiet places are set
aside and prepared for prayer
a church ought to be nevertheless, in this matter
used for no other purpose
of intimate intercourse with God, that place ought to be chosen which least occupies and allures the senses. It must, therefore, not be a place agreeable and delightful to sense, such as
to
serving
and
recreation
well to
make
some people search
recollection of mind, satisfactions of sense.
for, lest
minister
it
For
the
to
this end,
it is
choice of a solitary and even wild spot, so
mind may ascend firmly and
that the
instead of
directly to
God,
without hindrance or detention on the part of visible Visible things sometimes,
things.
raise the soul, but
and the
it is
spirit rests in
when they For
God.
it
is
true, help to
are instantly forgotten, this reason our
Saviour
pray in solitary places, where there were no attractions for the senses herein giving us an
commonly chose
to
example
but which tended to
such
mountains,
as
lift
up the soul
which are elevated
to
God, spots, and
generally barren, furnishing no resources for sensible recreation. 3.
He, therefore, who
is
truly spiritual looks only to
interior recollection in oblivion of all things, *
St.
John
iv. 23, 24.
and
for that
THE ASCENT
360
[BOOK
III.]
end chooses a place that is most free from all sensible sweetness and attractions, withdrawing his thoughts from all that surrounds him, so that in the absence of created things, he
wonderful
may
how some
oratories,
for prayer pleasing
to
little
their
and tastes
alone.
It is
providing
and
places
inclinations,
or nothing of interior recollection, If they attended
really important matter.
to this, these arrangements of theirs to
God
spiritual persons are wholly intent
on arranging their
and making which is the
in
rejoice
would have been
them not pleasure but mere weariness.
CHAPTER XXXIX. Continuation of the same subject
THE
reason, then,
why some
spiritual persons are never
able to enter into the true joys of the
spirit, is,
that they
never wholly cease to rejoice in outward and visible Let such reflect that if a visible church and things. oratory be a fitting and appropriate place for prayer, and images motives thereunto, they must not so use
them as
to have all their sweetness and joy in them, and so forget to pray in the living temple, which is the
interior recollection of the soul.
St. Paul, to
remind us
Know you not that you are the temple of and that the God, Spirit of God dwelleth in you?'* and our Lord Lo, the kingdom of God is within you f
of this, says
'
:
'
'
:
to the
same
that adore *
;
Cor.
iii.
effect
tend the words already cited adore Him in spirit and in
Him must 16.
+
St.
Luke
xvii.
2\.
St.
John
:
'They
truth.' + iv. 24.
OF MOUNT CARMEL.
[CHAP. XL.]
God
361
make no account
of your oratories, and the have so well places you prepared, if you attend more to the pleasure which they furnish than you do to Interior will
detachment, which
denying yourself in
sists in
You
2.
poverty, and which con
is spiritual
must, therefore,
if
that
you may possess. you would purge the will for it, and direct that joy
all
from joy, and the vain desire to God in your prayers, look only to this, that your conscience be pure, your will wholly with God, and your mind earnestly fixed upon Him and that you choose a ;
most solitary and unfrequented possible, and there apply the whole joy and satisfaction of your will to the calling upon God and glorifying His place for your prayers, the
As
name.
ward
them
things, regard
self in
and
to the trifling joys
them.
For
if
satisfactions of out
not, but labour to
sweetness of sensible devotion,
it
will never
power of spiritual joy which
is
to
the
deny your
the soul becomes habituated to the
advance to
be found in
spiritual
detachment by means of interior recollection.
Of some
evils to
which
CHAPTER
XL.
men
who
are liable
indulge in the sensible
sweetness which results from objects and places of devotion.
THE walk
spiritual
in the
man
way
is
subject to
many
of sensible sweetness.
interior as well as exterior.
As
to
evils, if
These
the
first
he will
evils are :
he
will
never attain to that interior recollection which consists in overlooking will
and forgetting
he acquire substantial
virtue.
all
sensible sweetness, nor
self-recollection,
and
solid
THE ASCENT
362
As
to the second,
he
[BOOK
III.]
unfits himself for
praying in all places alike, and he can pray only in those which are to his taste. Thus he will frequently neglect his prayers, 2.
because, as they say, he can pray only out of his book. 3.
Besides, this affection for particular places
source of
inconsistencies
many
;
for those
who
is
own the
indulge
it
never continue in the same place, nor even in the same
one time here, at another there to-day in one cell, to-morrow in another they make arrange ments for one oratory to-day, and the next for another. state of life
at
;
;
;
Of such people their state
are those
whose
and manner of
life is
living.
spent in changing
As
these people are
by that fervour and sensible sweetness in spiritual things, and as they never do
influenced solely
which they find
violence to themselves so as to recollected
by
endurance of inconveniences place which seems to or a state of
become
spiritually self-
the denial of their will and
life
them
;
so
by voluntary
whenever they see a
better adapted for devotion,
better suited to their tastes
and inclina
they run after it at once, and abandon that wherein they were before. Being thus under the tions,
dominion of sensible sweetness, they are eager search after novelty
;
in the
for sensible sweetness is uncertain
and rapidly passes away.
OF MOUNT CARMEL.
[CHAP. XLI.J
CHAPTER Of the
363
XLI.
three kinds of devotional places.
How
the will
is
to
regulate itself in the matter.
THERE God
is
by means of whicn The first is a
are three kinds of places
wont
certain
move
to
disposition
the will to devotion.
ground and the
of the
situation,
which because of the agreeable variety of views, the arrangement of the grounds, or of the trees, or because of its quiet loneliness, which naturally tend to quicken devotion.
It is profitable to
make
use of
this,
provided
the will ascends upwards to God, and the circumstances
For
of place be at once forgotten.
end
we must
in order to secure the
not dwell on the means, nor on the motives,
longer than necessary. If we set about to refresh our senses, and seek for sensible sweetness, what we shall
dryness and distractions; for spiritual satisfaction and sweetness are to be found only find will
be spiritual
in interior recollection.
a place,
we
Therefore,
should forget
it,
when we
and
strive
are in such
to
converse
inwardly with God, as if we were not there. If we give way to the sweetness of the spot, searching for it in every said before,* a seeking after
way, that will be, as
I
sensible refreshment,
and
than spiritual
rest.
and other holy
instability of purpose, rather
This was the
solitaries,
who
way
of the hermits,
in the widest
and most
pleasing deserts chose the smallest spot that would do,
making
cells
and caves
themselves up in them.
and shutting In such an one remained St. for themselves,
Benedict for three years, and another bound himself with *
Cb.
xl.
3.
THE ASCENT
364 a rope,
Many
[BOOK
he might not step beyond its length. numerous to mention, have im
that
others also, too
posed similar restraints upon themselves.
men
HI.
knew
Those holy
they did not mortify the desire and longing for spiritual sweetness they never would be able to attain to it, and become spiritual themselves. well
that
if
The second kind
something special, for there are some places, no matter whether desert or not, where God is wont to bestow spiritual graces of exceeding sweet 2.
ness on
is
some persons
the hearts of those
in particular, so that in general
who have
attracted to that place,
received such graces are
and they
feel at
times a great
to return though when they do, found there before for it is find what do not they they not in their power. God bestows these graces when,
and anxious desire
;
;
how, and where place, neither 3.
is
He wills He is not tied to He subject to any man's will. ;
Nevertheless
it
is
time or
well to return to such a place,
provided all attachment to it be wanting, and to pray there sometimes. There are three reasons for this. First, it
appears that God, though not bound to place, wills that He should be glorified there by that soul to which He
gave that grace. The second, by going there the soul is the more reminded of its duty of thanksgiving for the graces there received.
The
third
men ought
they think that
remembrance
to revisit such places,
reasons
and not because
God has
obliged Himself to bestow His such a way as not to bestow them else
graces there in where for in the eyes of ;
that
It is for these
of past graces quickens devotion. that
is,
God
the
becoming place than any earthly
human
spot.
soul
is
a more
OF MOUNT CARMEL.
[CHAP. XLL] 4.
We
365
Abraham
read in the Holy Scriptures, that
an altar in the place where God appeared to him, and there called upon His name, and that he visited the place again on his return from Egypt, and called upon built
God again
Jacob also consecrated the place where he saw for he * took the
before.'* '
had made
there at 'the altar which he
the Lord leaning upon the ladder
'
;
stone which he had laid under his head, and set for a title,
pouring
oil
upon the top of
gave a name
in reverence,
hinder parts of 5.
The
Him
Agar,
it.'f
up too,
where the Angel Verily here have I seen the
to the place
'
appeared to her, saying,
it
that seeth me.'*
which God
third kind are certain special places
men may there call upon Him and serve Such a place was Mount Sinai where He gave His law unto Moses. Such also was that place which
has chosen that
Him.
He showed
unto Abraham, where the patriarch was to
And He commanded He was to show
sacrifice his son.||
such too was Mount Horeb,
whither
our father Elias to go, and
where
Himself unto him.H
kind
also
Mount
is
Garganus which
St.
of the
service,
:
The most glorious Virgin by a snow in summer chose a site in Rome
angels.'**
miraculous sign for a church in her honour, which Joannes
was *
to build.ff
Gene*,
Exod.
Michael,
' I am the guardian of this saying an oratory here be dedicated to God in honour
own
place, let
this
marked out
appearing there to the bishop of Siponto, for his
Of
xii.
xxiv.
**
tt
8
;
xiii.
God knoweth why He chose 4.
12.
Ib.
f Ib. [|
Brev. in
Patricius
Rom.
in
xxviii.
Genes, P'est.
13,
xxii.
App.
S.
Genes,
18,
2.
^J
Mich.
Fest S. Mariae ad Nives.
these
xvi.
3 Kings xix.
lect.
6.
13. 3.
THE ASCENT
366
All
places for Himself.
He
our good, and that
[BOOK
we need know
will
is
that all
is
III.]
for
hear our prayers there, and
wherever else we pray in perfect far greater reason
why we
places, dedicated to
His
faith.
Though
there
is
should be heard in these
service,
because the Church has
consecrated them for that special end.
CHAPTER Of
XLII.
other motives to prayer adopted by
many; namely, many
ceremonies.
THE in
useless joys
and the imperfection of attachment,
which many persons indulge
in
the things I
am
speaking of, are perhaps in some degree excusable, because they are indulged in somewhat innocently. But the great reliance which some have on a variety of ceremonies invented by persons of unenlightened minds, deficient in the simplicity of faith, is not to be borne, putting aside for the present, those ceremonies which
comprise certain strange names or words signifying nothing, and other matters, not of a sacred character,
which an ignorant, rude, and suspicious people inter mingle with their prayers. These are clearly evil and a
many of them is a secret compact with Satan, whereby men provoke God to anger and not to mercy. I do not mean to speak of these, but only of those sin
;
in
ceremonies, which being not of this suspicious class,
many
persons nowadays adopt in their prayers through an indiscreet devotion, and attribute such efficacy, to
them, and have such faith in them, that they imagine
OF MOUNT CARMEL.
[CHAP. XLII.] their prayers
and devotions without these forms are use
and unheard by God,
less,
singularities,
or
if
they
these
overstep
they have in earnest prayer and insult offered unto God.
be said with so
many
any one of these
fail in
arbitrary limitations.
They have much more confidence
by such a
367
which
in these forms than
a great dishonour For instance a Mass must
;
is
candles, neither
more nor fewer
* ;
such an hour, neither earlier nor
priest, at
on such a day, neither before nor after, the prayers must be offered up, or visits made to a church, so often, later
;
in such a
way, at such a time, with such ceremonies or
gestures, neither earlier nor later, nor in
and the person who is to undertake this and such qualities. They believe that these ceremonies be neglected all is
any other way, must have such if
to
any one of no purpose.
There are a thousand other absurdities of the same kind. 2.
What
is still
some people
will
worse, and not to be borne,
have
that they
it
of this, or that they have obtained or that they
know they
have
felt
that
is,
the effects
what they asked
shall obtain
it
when
all
for,
these
ceremonious practices have been duly observed. This nothing less than to tempt God, and grievously
provoke
Him
to wrath, so
much
is
so that occasionally the
permitted to deceive such people, and to them feel or see things utterly at variance with the
evil spirit is
make
welfare of
t.heir soul.
They bring
this
upon themselves
by the self-love which they manifest in their prayers,
and by
their desire to
the will of God.
*
Concil Trident Sess.
their
fulfil
own
will rather
than
Such persons, because they do not
xxii.
part
c.
9,
Decret de Observandis, &c.
THE ASCENT
368
[BOOK
place their whole trust in God, will never
come
to
HI.j
any
good.
CHAPTER How
XLIII.
the joy and strength of tne will
is
to
be directed to God
in
these devotions.
LET such people then know on their ceremonies the less
that the
more they
rely
their confidence in God,
is
and that they will never obtain their desires. There are some people who labour more for their own ends than for the glory of God.
Though they know
grant their prayer if
it
will not, if
the
be not
it
be
for
still,
;
His
service,
God
and that
will
He
because of their self-love and
empty joy which they have
in
it,
they will multiply
Now
beyond measure.
their prayers
that
if
they were to
attend to something else of more importance, they would
do better their
they set about the purification of conscience, and applied themselves to the
affair of their
have not
if
namely,
:
own
own
salvation, omitting all prayers
which
this for their end.
they will obtain that which concerns them most, and they will obtain beside all else, though 2.
If they
do
this,
they did not pray for it, in a better and readier way than if they had directed all their energies to it. have for this the promise of our Lord Himself, Who
We
tells us,
and His
'
seek ye, therefore,
justice,
unto you.'*
and
all
S.
the
kingdom
of
God
these things shall be added
Such seeking *
first
is
Matt
most pleasing unto God vi.
33.
OF MOUNT CARMEL.
[CHAP. XLIII.J
and there
is
369
no better way to obtain the desires of our might for that which is
aeart than to pray with all our
most pleasing unto Him for then He will grant us, not only what we pray for, namely, our eternal salvation, but all that He sees to be expedient and profitable for us, ;
though we ask it not, according to the words of the Psalmist, The Lord is nigh unto all them that call upon '
Him,
to all that call
upon Him
truth
in
Him
upon
who pray
in truth.' *
for that
They
which
is
call
most
namely, their salvation, as the Psalmist adds, in the same place, He will do the will of them that fear
true,
'
Him, and He will hear their prayer and save them. The Lord keepeth all them that love Him.' To be 'nigh' unto
men
is
to satisfy them,
and
to give
entered even into their thoughts to ask 3.
We
have an
illustration of this
them what never for.
in the history of
He
asked of God wisdom to govern the a prayer that was acceptable unto Him and
Solomon.
people the answer of
God was
pleased thy heart,
' :
Because
this
choice hath
and thou hast not asked riches and
wealth and glory, nor the lives of them that hate thee, nor many days of life; but hast asked wisdom and
knowledge to be able to judge My people, over which I have made thee king: wisdom and knowledge are granted to thee and I will give thee riches and wealth ;
none of the kings before thee, nor God kept His promise, and made his enemies live in peace, and pay him tribute.
and
glory, so that
after thee, shall
be
like thee.'f
We have the same lesson also in the book of Genesis, when God promised Abraham in answer to his prayer to * Ps. cxliv.
T
18,
19, 20.
t 2
Paral.
i.
II,
12.
THE ASCENT
370
[BOOK
III.]
multiply the posterity of his lawful son as the stars of
He
heaven,
said
bondwoman
' :
I will
make
son
the
a great nation, because he
is
of the
also
thy seed.'*
4. The powers of the will, therefore, and the joy it has in prayers, are to be thus referred to God without leaning upon ceremonies and private observances which :
the Catholic Church neither adopts nor sanctions
must resign
;
we
Mass, he
to the priest the celebration of
stands in her place, and has received from her the order of
celebration.
its
tions, as if
Church.
they
may
for their
Holy Ghost and the when they pray in this God will not hear the
not heard
them be sure of
own
new inven
inventions,
however numerous they
be.
As
5.
not seek out
knew more than
If they are
simplicity, let
them
Men must
man
and other devotions, let no on ceremonies and forms of prayer other than
to vocal prayer
rely
those which Christ and His Church have taught us. is *
quite clear that,
Teach us
in order to
His
when His
to pray,' t
He
disciples said unto
them
told
all
It
Him,
they were to do
be heard of the eternal Father.
He knew
He
then taught them only the seven petitions Pater Noster, which include all our wants,
will.
of the
and temporal. He did not teach them many, and other forms of words and ceremonies. He had spiritual
before told
them not
prayed, saying,
much you/ J
.
many words when
use
'When you
are praying,
they
speak not
your Father knoweth what is needful for Only He charged them with great earnestness to .
.
for
persevere in prayer *
to
Genes, xxi. 13.
that
is,
t S. Luke
the Pater Noster xi.
I.
t
S.
Matt. vL
saying, 7,
S.
OF MOUNT CARMEL.
[CHAP. XLIII.]
371
He
'that \\e ought always to pray, and not to faint.'*
did not teach us a variety of prayers, but to repeat often,
with care and fervour, these petitions the whole
will of
God and
all
when He turned
Himself,
for they contain
our wants also.
He
Thus
to the eternal Father,
made
His prayer the three times in the self-same words of the Pater Noster, saying, as the Evangelists tell us, ' My be possible,
if it
Father,
nevertheless, not
that
Father,
is,
as
if I
I
will,
but
must drink
as
Me
pass from
let this chalice
Thou
this chalice,
;
wilt;'f
Thy
will
be done. 6.
The
rites
and ceremonies which
He
taught us to
observe in our prayers are reduced to one of two either to retire into our chamber, where, away from the tumult ;
and presence of men, we may pray with most pure and
When
thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father '
perfect heart
'
in secret
as
He
;
withdraw into the lonely wilderness, the better and more tranquil hours of
+ or to
did, in
the night. 7.
There
is
thus no necessity for determined seasons,
nor for appointed days, nor for strange methods, nor for words of double meanings, nor for other prayers than those which the Church employs, and in the sense in which she employs them; for all prayers are compre
hended in the Pater Noster.
I
am
not,
ing, but rather approving, those fixed
condemn days which some
by
this,
persons occasionally set apart for their devotions, such as novenas, and the like what I condemn is the reliance ;
which men have on the ceremonies and self-devised *
St.
Luke
Y2
xviiL
i.
t
St.
Matth. xxvi. 39.
J
St.
Matth.
vi.
6.
THE ASCENT
372
[BOOK
III.]
observances with which they keep them. This is what Judith also did when she rebuked the people of Bethulia,
because they had fixed a time within which God was to Slave mercy upon them. 'Who are ye,' said the pro '
phetess,
that tempt the Lord
This
?
is
not a word that
may draw down mercy, but rather that wrath and enkindle indignation.' *
CHAPTER Of
may
stir
up
XLIV.
the second kind of distinct goods in which the will vainly rejoices.
THE
second kind of distinct sweet goods in which the
will vainly rejoices, is that
us to serve God.
This
I
which provokes or persuades have called provocative. In
goods are preachers who may be considered two points of view one, concerning themselves, the Both in preaching and in other, those who hear them. this class of
in
:
hearing, will 2.
all
require to be reminded that the joy of the
must be directed unto God.
As
to the preacher,
profit his hearers,
he must bear in mind
and not
to
if
he
is to
be puffed up with empty
joy and presumption that his function is more spiritual than vocal for though it depends on audible words, its :
power and efficacy is not in the words, but in the spirit which utters them. However high the doctrine he. preaches, however adorned his eloquence and sublime his style, the fruits of his
better than his
own
sermons will
spirit. *
Judith
For though viii.
II, 12.
in general it
be no
be true that
OF MOUNT CARMEL.
[CHAP. XLIV.] the
word of God
He
373
effectual in itself, as
is
it is
written,
His voice the voice of power,'* yet fire, which has the power of burning, will not burn without *
will give to
fuel.
ching depends for its effects on two proper one on the part of the preacher, the other on the part of the hearer but in general the fruitfulness Pro.
3.
conditions
:
:
of preaching
is
according to the dispositions of the
Hence the proverb, Such the master, such
preacher.
the disciple.
When
the seven sons of Sceva, a chief
priest of the Jews, attempted to cast out devils like St.
Paul, the evil spirit turned upon '
them
Jesus I know, and Paul I know, but
in a fury, saying,
who
are you
?f
drove them out of the house naked and wounded. befel
them because of
their
and This
improper dispositions, and
not because Christ would not that they should not cast out devils for when the apostles saw one who was not ;
a disciple casting out devils in the
him
:
for
name
of Christ, and
He
rebuked them, saying, 'Do not forbid there is no man that doth a miracle in My
forbade him,
name, and can soon speak ill of Me.'+ But He is angry with those who teach His law and keep it not, and who not being spiritual themselves, preach spirituality to ' others. Thou, therefore,' saith He by the mouth of the Apostle, 'that teachest another, teachest not thyself; thou that teachest that men should not steal, stealest.'
and by the mouth of the Psalmist the Holy Ghost, the sinner justice,
God hath
and take *
J
My
said,
Mark
To
My
covenant in thy mouth, seeing thon
Ps. Ixvii. 34. St.
Why
dost thou declare
'
ix. 38.
t Acts xix. Rom. ii.
15.
21.
THE ASCENT
374
hast hated discipline and cast
Here we learn that God that will bring forth 4. It is
[BOOK
words behind thee
My
will not give to
good
life
them the
?'*
spirit
fruit.
generally observed, so far as
the better the
HI.]
we can
judge, that
of the preacher, the greater the
fruit,
may be homely, his eloquence scanty, though and his teaching common, for warmth proceeds from the living spirit within. Another kind of preacher will his style
fine style
good
and
style
his learning.
and
notwithstanding his For though it is true that a
fruit at all,
produce scarcely any
action, profound learning,
expression have a greater effect true spirituality still when that ;
and correct
when they accompany is
wanting, though the
senses be charmed, and the understanding delighted,
but
little
In general the will works,
good
warmth reaches remains dull, and weak
or no substantial
though
marvellous
things
to the will.
as before in
have been
marvellously told it, but which serve only to please the But ear, like a concert of music or the sound of bells. the spirit does not go beyond
its
limits,
and the voice
has no power to raise the dead from the grave. It matters very little if the music I hear is better than another, act
?
if it
move me more than
does not
Though men may be wonderful
their sermons are soon forgotten,
if
the other to
preachers, yet
they kindled no
fire
in the will. 5.
This sensible
almost
fruitless,
delectation in sermons
not only but also keeps back the hearer from is
for he goes no deeper into the matter lhan the outward circumstances of the sermon, and
true spirituality
;
*
Ts. xlix. 16, 17.
OF MOUNT CARMEL.
[CHAP. XLIV.] the
praises
preacher
him
and that
this
for
375 peculiarity,
such reasons rather than for any running edification he derives from him. St. Paul sets this after
for
before us very clearly, saying
came
I
to you,
came
' :
And
I,
brethren,
when
not in loftiness of speech or of
wisdom, declaring unto you the testimony of Christ my speech and my preaching was not in the per suasive words of human wisdom, but in showing of the .
.
.
Spirit 6.
and of power.'*
It
was not the
intention of the Apostle, neither
is it
mine, to find fault with a good style, correct diction, and eloquence. These things are valuable to a preacher, as
they are in elevates
all
kinds of
affairs
and restores what
other hand, a poor style
which
is
:
for as
low and mean, so, on the debases and ruins even that is
noble. I
a noble expression
Cor.
ii.
I, 4.
THE END
377
INDEX OF PLACES IN HOLY SCRIPTURE.
378
30
INDEX OF PLACES
HOLY SCR1PTUR
IN 24.
The wind
25. 10.
Keep thy foot, 30. The sword reacheth
23.
I
to
the soul, 161. beheld the earth, 17. looked for peace,
JONAS. Yet
4.
We
forty days, 167. Is not this what I said,
2.
xxij
171.
Made
a derision, 171. 21. I did not send prophets, 7.
heart,
252.
161. XX.
her
to
Speak
14.
30.
15.
381
OSEAS.
of his love,
Their right hand and
II.
their left, 38.
336. 28.
29.
MICILBA&
do with the
Chaff to wheat, 235.
My
The
3.
words as
a
evil of their
hand.
328.
fire,
23532. xlv.
HABACUC.
I sent them not, 336. Weakness of Banuch,
1.
xlix.
1 6.
hath arrogancy deceived thee, 329.
ST.
2 5 8. I.
7.
8.
Prophecy a snare,
IV.
8.
V.
3.
vi.
2.
171.
The gold become dim, 35Nazarites whiter than snow, 39. Blacker than coals, 39.
Knew
way of
98.
Turned not when they
vii.
3.
6.
What is needful
6.
Israel, 41. Mourning for
With
their
of
him, 9.
14.
22.
Adonis,
backs
to
miracles in
Thy
33320.
Hath not where
xi.
28.
Come
.
.
all
to lay
ye that
labour, 33.
thee, 230.
My
yoke
is
xii.
30.
He
xiii.
22.
Sown amid
58.
He
to teach
Abomination of desola tion, 306.
Done
vm.
30.
27.
narrow the gate,
His head, 91.
the prophets shall
DANIEL. am come
How
name, 192, 333. 23. Depart from Me, 192,
181.
22. I
for you,
7. Speak not much, 370, 37124. Serve two masters, 243. Seek first the kingdom 33. of God, 368. 6. Give not . . holy to
err, 181.
ix.
hand,
86.
the temple, 41. 8. Will set thy face against
When
left
dogs, 28.
Idols of the house
41. 1
their reward,
325, 326. Let not thy
went, 283.
14.
330.
They have
326.
EZEKIEL. 8.
MATTHEW.
370.
not the
wisdom,
8.
watch,
All the kingdoms of the world, 201. Blessed are the poor in spirit,
BARUCH. 23.
my
Thy
LAMENTATIONS. 20. My soul shall languish, 47.
Stand upon 274.
214.
sweet, 90.
that gathereth not with Me, 49. thorns, 286.
wrought not many
miracles, 350.
38a
HOLY SCRIPTURE.
IN v.
23
When
24.
In
34.
My
48.
See signs and wonders,
39.
For
the true adorers,
359spirit
and
Reprobate sense,
ii.
21.
Thou
83.
am
I
judgment
17.
come, 75. x.
9.
am
I
the door, 91.
3.
xi.
50.
It
is expedient should die, 163.
one
zii.
16.
They remembered
these
25.
Who
I.
I
things, 163. killeth
his
own
6.
21.
I
am
2.
the way, 91. loveth
He who He
will teach
xvi.
xix.
.
7.
30. 2.
1
you
all
lo.
68.
go not away, 107. It is consummated, 186. If I
came
If thou hast taken
17.
awa y, 339Touch Me not,
15.
Him
I.
16.
107.
19.
32. 22.
iii.
27.
kingdom
They may speak Thy Word, 338. Moses at the bush, 96.
vii.
46. xvii.
.xix.
things,
not
drink,
xii.
Purchased with money,
speak of the
You
are the temple of
Wisdom
of this world 18, 19. in
Lord
27.
one spirit, 245. Seek not a wife, 289.
29.
The time
is
short, 51,
290. 7.
The
8.
The word
lo.
Discerning
manifestation the Spirit, 332.
of
spirits,
210, 331.
Word
I.
of God, 93. 29. The Divinity like to gold or silver, 115. 15. Who are you ? 373.
10.
with
the speak tongues of men, 333
If
I
That which
is
perfect
11.
When
I
was a chili
ROMANS. 22.
Professing to be wise, 1 8.
is
come, 100. 147.
i.
of
of wisdom,
211.
The rulers not knowing Him, 162.
To
to
foolishness, 17. Joined to the
295xiii.
Milk
is
to Israel, 163.
vii.
all
God, 360.
ACTS OF THE APOSTLES. 29.
man
spiritual
meat, 149.
vi.
ir.
man
spiritual 164.
judgeth
not seen, 339.
the
212.
judgeth,
Peace be unto you, 253. 29. Blessed they who have
Restore
searcheth
Spirit
212, 317.
15.
6.
The
The
19.
L
seen, 73, 96, 268, 310.
The
sepulchre, 339. xx.
crucified,
Eye hath not
14.
the
to
Him
all things,
The sepulchre empty, They
of
loftiness
191.
3393-
in
And
Me, 9.
things,
Not
speech, 374.
209.
26.
Faith cometh by hear ing, 69, 218, 339. Not to be more wise than, 228. Ordained of God, 143.
CORINTHIANS. 1.
soul, 89. xiv.
296. teachest
that
another, 373. 14. Led by the Spirit of God, 249. 24. Hope seen is not hope,
viii.
339-.
ix.
28.
in truth,
359, 36o. meat, 56.
383
i.
2
CORINTHIANS. 6.
The
letter killeth,
159
INDEX OF PLACES IN HOLY SCRIPTURE. iv.
17.
i.
319vi.
HEBREWS.
Eternal weight of glory,
10.
Having nothing,
14.
Light
299. darkness,
with
I.
xi.
of light, 108, 352. 2. In the body or out, 199. 4. Secret words, 206.
xii.
14.
Angel
9.
Virtue
made
I.
6.
8.
Though
or
we,
20.
14.
17.
The
19.
the
spirit,
317.
4.
5. I
I.
PETER. have the more firm
Spirit, 271.
not
third
part of
the
tt.e
Beast with seven heads,
7.
Make war
xvii.
3.
Full of
xviii.
7.
with
the
no. names of blas phemy, 305. So much torment ^nd saints,
Service of idols, 295.
Extinguish
The
109.
Fulness of the Godhead,
THESSALONIANS. 19.
We
stars, 305.
hid
185. iii.
ii
APOCALYPSE.
treasures, 185. 9.
73.
flesh lusteth against
COLOSSIANS. whom are 3. In
ii.
JAMES,
Faith without works dead, 281.
prophetical word, 142, 218.
Jews, 192. T.
99.
2 ST.
Run
in vain, 190. Gentiles to live as the
2.
that cometh to God must believe that He
an
angel, 186, 217. ii.
Substance of things to be hoped for, 83, 260.
ST. ii.
GALATIANS. L
by His
He
is,
perfect in
Infirmity, 52.
to us
Son, 184.
1 6.
xi.
Spoken
sorrow, 32, 300.
35
INDEX .ASCENT OF Aaron,
1
MOUNT CARMEL. Churches, right use of, 359. Cloud, the, in the wilderness, 70
88.
Abraham, revelation
to,
157.
Achab, repentance of, 167 deceived by his prophets, 1 80. Adonis, 41. Affections, dangers of, 48. ;
Altar, the, of the old law, 26.
Ambition, effects of, 30. Angels, punishment of the, 307. Apprehensions, of the understand ing, 102 ; must be rejected, 105 ; the soul must be spiritual, 195 detached from, 197 ; dangers of, 215, 261 ; disclosing of, to the confessor, necessary, 262 ; proper ;
use of, 274. on the bat, 98.
in the temple, 100. Confessors, unskilful,
;
5.
Contemplation, 97 ; prayer of, 128. Corruption and generation, 28. Concupiscence, mill of, 32, 33. Counsels, the evangelical, 22. in the of, Courage, necessity spiritual life, 4.
Creation, nothingness of, 17. Creatures, love of, 15 ; union with God hindered by, 16 ; wrong to
God by, 28; bring sorrow, 33 ; cannot be means of union with God, 95
detachment from, 298.
;
Aristotle
Attachment,
Dalila, deceit of, 32. Darkness, a necessary state of the
effects of, 47, 49.
Augustine, St., 21. Avarice, 294.
soul, 71-
God allows one, 26 union hindered by one, 42 ; effects in the soul of one, 52.
Desire,
Balaam, perverseness
of,
176,
192,
295, 333, 335, 336. Beast, the, 109. Beauty, natural, dangers of, 301 evils of joy in, 305.
;
Beginners, 145. Benedict, St., 364. Boasting, spiritual, 329. Bribes, 292. Boethins, observation of, 284.
Desires, resist the spirit, 29 ; tor ture the soul, 32 ; blind the soul, 34, 38 ; enkindle concupiscence, 35 ; hinder progress, 36 ; defile the soul, 38 ; weaken the soul, 44 ; destroy the love of God, 45 ; effects of the natural, 45 ; God
made angry
by, 50 ; fruits of, subdue the, 56. Directors, need of, 4 ; unskilful, 5. Detachment, night of the soul, 15 ; gives necessity of, 51, 77, 90 the soul rest, 59 ; all-important, 203, 298 ; blessings of, 299.
53
Caiphas, prophecy of, 163. Carmel, 8, 58. Ceremonies, vain, 366 ; humanly devised, 370. Chalice, the, offered to the two dis ciples, 89.
Charity, effect of, 84. Children, desire of, 288. Christians, the difference between,
nd Jews.
186,
;
;
how
to
;
Devotion, places of, 364. Dignities, dangers of, 93 hates
the
willing
229.
Dionysius, St., 98.
;
recipient
God of,
INDEX. duty of in the matter of mischief 141, 151 ;
Directors, .isions,
Honours, desire
of, 264. Humanity, the sacred, 248.
wrought by
unskilful, 152, 153 ; counsel to, 163 ; everything should be revealed to, 192 ; ad vantage of making supernatural visitations known to, 193 ; visions not to be discussed by, 194 ; obedience due to, 210 ; not all
men
fit
232; defectsof,
for,
j
Images, veneration of, 280 ; im proper use of, 345, 349 cautions direction for concerning, 352 ;
;
j
254-
Doors of the
Impressions, spiritual, 236 ; dangers of dwelling on, 261. of, Inconsistency, source 330; effects of, 354.
Elias, 96, 365. Eliseus, things distant seen by, 213.
Endor, witch
of,
A
338.
differs from night of, 67 knowledge, 69 ; the dark night of the soul, 69 ; and of the under83 ; sole means of standing, union, 140, 199 ; fore 99, shadowed in the pitchers of Gedeon, loo ; admits no new revelation, 218 ; cometh by hear ;
ing, 339-
Feasts, observance of, 356.
Forms,
not
supernatural,
to
be
dwelt on, 259.
Garganus, mount, 365. Gedeon, 188. Generosity, 298.
He
God, how
with those revelations, sible, 268.
who
;
324
;
effects
138
angry
;
seek visions and
172
Good, moral, 255 320 joy in, 323 in,
Him
communicates
self to the soul, 137,
>
;
incomprehen
;
advantage
of,
evil of rejoicing
of joy
294 ; natural, 303. Goods, spiritual kinds Goods, temporal, 290.
of,
290,
in,
342.
Gratia gratis data, 211, 331 right use of, 334 ; risks of, 335 joy in to be checked, 340. Gregory, St., the Great, 338. ;
;
Gustato spiritu desipit 146.
the right use of, 353. Imagination, the, 113; fed by the senses, 114. Imperfections, habitual, 47 ; super natural, 134.
soul, 308.
Faith,
of, 58, 93.
Humility, great worth
omnis
caro.,
Heli, the high priest, 168. Heretics, satanic delusions of, 226. Hermits, 363.
i
I
Jacob, the three
commandments
of,
the promise made to, 157. Jeroboam, the promise to, 169.
25
;
;
Jethro, advice of, to Moses, 191. Joannes Patricius, 365.
Jonas, affliction of, 171. sources of, 285 Joy, 284 ;
pression
of,
ishment
of,
necessary, 297
300
;
evil
; ;
sup
pun
results of
sensual, 314 ; advantages of selfdenial in, 316, 319. Josaphat, prayer of, 176. Judith, 178, 372. Just, the, soul of, 40, 41.
Knowledge, how obtained, 14, 68, 96, 144 ; natural and supernatural, 102
;
intellectual, .205
;
infused,
210.
Laban, 346. Learning, dangers
of, 93.
Leeches, types of desires, 44. Life, the supernatural, 78. Light, the soul in darkness finds, 75 > not an object of vision, 127 ; the divine, 130.
Loaves, lesson of the three, 84. how men are Locutions, 156 deceived by, 159 interior, 220 delusions, 223 ; a possible hind rance to union, 224 ; the under standing must not dwell on, 225 ; ;
;
three sources satanic,
228
stantial, 233.
;
of,
;
227
;
effects of
formal, 231
;
sub
/
O ^f
INDEX. Love, effects
of, 16, 21.
Lucifer, sin of, 327.
Lukewarmness, source
of,
293, 303,
Pride, spiritual, 263. Prophecies, the, ridiculed by the Jews, 1 60, 170 ; concerning our
Lord misunderstood,
3H. Magic, 337.
Manna,
387
the, 23.
Marriage, vanity to rejoice
Martyrdom, 165. Mary Magdalene,
St.,
in,
289.
107,
in,
339-
Memory,
the, discipline of, 242, 248, 277 ; evils resulting from the use of, 250 ; emptiness of,
necessary, 252, 254, 267. Meditations.daughters of Jerusalem,
215
;
diverse
modes
of,
216.
dangers of, 286 pointments of, 296.
Riches,
338.
Meditation, discontinuance of, 115 ; when the soul should cease from, effects of,
of,
how
1
Samuel rebukes Saul, 175 attained
to,
Nazarites, 39.
nature
of,
n;
detachment from all things, 14 ; the spiritual, 65 ; the active, 85. Oratories, decoration of, 354, 357 right use of, 358.
;
Passions, the, 282 ; effects of, 283. Paternoster, 370. Paul, St., consults St. Peter, 190 ; rapture of, 199. Perfect, the, memory of, 246. Perfection, hindrances of, 3. Perseverance, 328. Pharisee, the, 324. Philosophers, a saying of, 14, 16, 43, 94, 122, 256, 318. Pilgrimages, 350. Pleasure in supernatural things, effects of, 266.
Preachers, 372 ; eloquent, 374. Presence of God, 77, 80.
;
appear
ance of in Endor, 338. Satan, wiles of, 105 ; able to fore tell future events. 177; effect of visions caused by, 213 ; power of,
214; feigns locutions, 226; can not feign the substantial locutions,
52 ; necessity of, 37. Moses, advice of Jethro to, 191. 13,
;
348.
of,
20.
257. Miracles, 238. Mistakes of spiritual persons, 115. Mortification, the night of the soul,
Night, the dark, 10
disap
;
Ruben, 43. Rosaries, improper use
119, 131.
Melancholy, Michas, 346. Mind, peace
162.
Reason, disordered by sin, 9 ; the guide of the soul, 35. Recreation, 311. Revelations, not to be sought, in, 172, 184 ; nor admitted, 147 ; fulfilment of, 167; the seeking of unto displeasing God, 174 ; dangers of seeking, 176 ; lawful to ask for under the old law, 182; two kinds of, 204 ; dangers of,
234Self denial, 88, 308. Self-esteem, evil of, 318. Self-government, not safe, 187. Sense, night of, 10, 13, 55. Senses, instrument of knowledge, 68, 96 ; how God prepares them for spiritual uses, 144.
Sermons, hearing of, 374. Simon Magus, 295, 333, 337. Sleep, the spiritual, 129. Sloth, spiritual, 304. Solomon, cause of the fall of, 37 ; infused knowledge of, 21 1 ; on
287
riches, of,
;
gifts of,
331
;
prayer
309.
Soul, the, ravaged by the desires,
27 ; and defiled, 38 ; a perfect image of God, 39, 40 ; one will of, 50 faith, the dark night of, 69, must be as a blind man, 72 ; union habitual of, 76 ; com pared to a window, 80 injured by attending to visions, 107 ; how ;
;
God
trains,
146
;
operations of in
INDEX. union, 245 ; four passions of, 282 ; worldly joy sullies, 309. Spirit, the, night of, 66 ; what it is to extinguish the, 272. Spirituality, liable to certain dan gers, 104. evils Sweetness, sensible, 312 ;
attending, 361.
Teaching of the Holy Ghost, 222,
of,
effects of,
136;
243
;
effects
of the habitual, 232.
Vipers, 44. Virgins, the ten, 322. Virtues grow by practice, 54 > work of the three theological, 82. Vision of God, not equal for all, 8l. Visions, must be disregarded, 105, 108, 148 ; effects of diabolic, 106 consequences of not reject ing divine, 107, 140 ; blessedness of neglecting, 109, 138; are not the means of union, in, 138 : ;
224.
Temple,
the, defilement of, 41.
Tobias, the elder, 178. Tobias, the younger, n. Touch, the divine, 207
wrought, 209, 236. Transformation, 77 ;
how
how
;
135
satanic,
why
attending
wrought,
78, 79, 80.
result
181
198
;
;
135
;
evil effects of
150;
to,
of,
spiritual,
imaginary,
;
143
sent,
delusions,
two kinds of intellectual, more ;
clear than bodily, 200.
Understanding, the, cannot com prehend God, 97 ; must not dwell upon visions, 136, 142 ; the spiritual eye of the soul, 196. Union, the divine. 46 ; hindered by one desire, 47 ; voluntary explained, 76 ; not equal in 8 1 when 2 all, ; faith, wrought, the sole means of, 99 ^condition ;
;
Way,
the strait, 86.
"Why hast Thou forsaken
me?" 91. Will, the, dark night of the, 281. how Works, good, defective, 325. Words, the, of God hard to under stand, 170.
World,
the,
wisdom
of,
necessity of renouncing, 22.
Printed in Great Britain by Hazell, Watson London and Avlesbury.
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Viney, Ld.,
18
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BV 5080 J75 1922
de la Cruz The ascent of Mount Carmel
93044
IS