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We might write at greater length upon this matter of
the night of sense, saying all that there is to say
concerning the harm which is caused by the desires,
not only in the ways aforementioned, but in many
others. But for our purpose that which has been said
suffices; for we believe we have made it clear in
what way the mortification of these desires is called
night, and how it behoves us to enter this night in
order to journey to God. The only thing that remains,
before we treat of the manner of entrance therein, in
order to bring this part to a close, is a question
concerning what has been said which might occur to
the reader.2. It may first be asked if any desire
can be sufficient to work and produce in the soul the
two evils aforementioned -- namely, the privative,
which consists in depriving the soul of the grace of
God, and the positive, which consists in producing
within it the five serious evils whereof we have
spoken. Secondly, it may be asked if any desire,
however slight it be and of whatever kind, suffices
to produce all these together, or if some desires
produce some and others produce others. If, for
example, some produce torment; others, weariness;
others, darkness, etc.
3. Answering this question, I say, first of all,
that with respect to the privative evil -- which
consists in the soul's being deprived of God -- this
is wrought wholly, and can only be wrought, by the
voluntary desires, which are of the matter of mortal
sin; for they deprive the soul of grace in this life,
and of glory, which is the possession of God, in the
next.
In the second place, I say that both those desires
which are of the matter of mortal sin, and the
voluntary desires, which are of the matter of venial
sin, and those that are of the matter of
imperfection, are each sufficient to produce in the
soul all these positive evils together; the which
evils, although in a certain way they are privative,
we here call positive, since they correspond to a
turning towards the creature, even as the privative
evils correspond to a turning away from God.
But there is this difference, that the desires
which are of mortal sin produce total blindness,
torment, impurity, weakness, etc. Those others,
however, which are of the matter of venial sin or
imperfection, produce not these evils in a complete
and supreme degree, since they deprive not the soul
of grace, upon the loss of which depends the
possession of them, since the death of the soul is
their life; but they produce them in the soul
remissly, proportionately to the remission of grace
which these desires produce in the soul.[191] So that
desire which most weakens grace will produce the most
abundant torment, blindness and defilement.
4. It should be noted, however, that, although
each desire produces all these evils, which we here
term positive, there are some which, principally and
directly, produce some of them, and others which
produce others, and the remainder are produced
consequently upon these. For, although it is true
that one sensual desire produces all these evils, yet
its principal and proper effect is the defilement of
soul and body. And, although one avaricious desire
produces them all, its principal and direct result is
to produce misery. And, although similarly one
vainglorious desire produces them all, its principal
and direct result is to produce darkness and
blindness. And, although one gluttonous desire
produces them all, its principal result is to produce
lukewarmness in virtue. And even so is it with the
rest.
5. And the reason why any act of voluntary desire
produces in the soul all these effects together lies
in the direct contrariety which exists between them
and all the acts of virtue which produce the contrary
effects in the soul.
For, even as an act of virtue produces and begets
in the soul sweetness, peace, consolation, light,
cleanness and fortitude altogether, even so an unruly
desire causes torment, fatigue, weariness, blindness
and weakness. All the virtues grow through the
practice of any one of them, and all the vices grow
through the practice of any one of them likewise, and
the remnants[192] of each grow in the soul. And
although all these evils are not evident at the
moment when the desire is indulged, since the
resulting pleasure gives no occasion for them, yet
the evil remnants which they leave are clearly
perceived, whether before or afterwards.
This is very well illustrated by that book which
the angel commanded Saint John to eat, in the
Apocalypse, the which book was sweetness to his
mouth, and in his belly bitterness.[193] For the
desire, when it is carried into effect, is sweet and
appears to be good, but its bitter taste is felt
afterwards; the truth of this can be clearly proved
by anyone who allows himself to be led away by it.
Yet I am not ignorant that there are some men so
blind and insensible as not to feel this, for, as
they do not walk in God, they are unable to perceive
that which hinders them from approaching Him.
6. I am not writing here of the other natural
desires which are not voluntary, and of thoughts that
go not beyond the first movements, and other
temptations to which the soul is not consenting; for
these produce in the soul none of the evils
aforementioned. For, although a person who suffers
from them may think that the passion and disturbance
which they then produce in him are defiling and
blinding him, this is not the case; rather they are
bringing him the opposite advantages. For, in so far
as he resists them, he gains fortitude, purity, light
and consolation, and many blessings, even as Our Lord
said to Saint Paul: That virtue was made perfect in
weakness.[194]But the voluntary desires work all the
evils aforementioned, and more.
Wherefore the principal care of spiritual masters
is to mortify their disciples immediately with
respect to any desire soever, by causing them to
remain without the objects of their desires, in order
to free them from such great misery. |