The Ascent of Mount CarmelChapter XIII. How the soul enters by faith into the night of sense

It now remains for me to give some directions by which the soul may be able to enter this night of sense. Ordinarily, the soul enters this night in two ways: one is the active way, the other is the passive. The active way is that by which the soul is able to make, and does make, efforts of its own to enter in, assisted by divine grace. Of this I shall speak in the instructions that follow. The passive way is that in which the soul does nothing as of itself, neither does it make therein any efforts of its own; but it is God who works in it, giving special aids, and the soul is, as it were, patient, freely consenting thereto. Of this I shall speak when treating of the dark night, where I shall speak of those who are beginners. And as I shall have then to give many counsels to such with reference to the many imperfections to which they are liable on this road, I shall not enlarge on that question now. Besides, this is not the place to do so, for I am now concerned only with the reasons why this journey is called night, with the nature and divisions of the same. But as it seems a defect, and not so profitable as it should be, to abstain here from furnishing some help or instructions proper for this night of the desires, I have determined to lay down the brief instruction following. I shall adopt the same course 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, in my opinion, though brief and few, as profitable and effectual as they are brief. He who will reduce them to practice will need none others, for they include every thing.

3—1. Be 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 would have done Himself.

4—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 in this life had, and sought, no other pleasure than doing the will of His Father, which was His meat,¹ as He tells us Himself. For instance, if the pleasure of listening to anything which tends not to the service of God presents itself, seek not that pleasure, neither give ear to what is said. If thou art offered the sight, pleasurable in itself, of things which do not lead thee nearer to God, seek not that pleasure, and abstain from that sight. Do the same also in conversation and every other commerce of society. Practise the same mortification with respect to the other senses, as far as possible; and if it be not possible, it will be enough not to seek the pleasure that is offered. Thus the mortification of the senses and the absence of all pleasure must be striven after, so that the soul may be as in darkness. The practice of this counsel will bring with it great profit in a short time.

5. In order to mortify and calm the four natural passions of joy, hope, fear, and grief, from the concord and tranquility of which result these and other great advantages, the following instructions are a perfect means of great merit and the source of great virtues: —

6. Strive always, not after that which is most easy, but after that which is most difficult.

Not after that which is most pleasant, but after that which is most unpleasant.

Not after that which giveth pleasure, but 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 which is higher and precious, but after that which is lower and despised.

Strive not to desire anything, but rather nothing.

Seek not after that which is better, but after that which is worse, and desire to be detached from all things, empty and poor for Christ’s sake. This state is to be embraced with a perfect heart, and the will must conform thereto. Because if our heart be truly engaged in these efforts, we shall in a short time attain to great joy and consolation therein, doing our work orderly with discretion. |

7. These instructions, well acted upon, are sufficient for our entrance on the night of sense. But 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 also may do them.

2. Speak disparagingly of thyself, and contrive that others may do so too.

8. Think humbly and contemptuously of thyself, and desire that others may do so also.

9—I think it fitting, in conclusion, to insert here certain instructions for ascending to the summit of Mount Carmel, which is the high estate of union. Though the doctrine they contain is spiritual and interior, it relates also to the spirit of imperfection in sensible and exterior things, which may be met with in the two roads on either side of the way of perfection. We shall, therefore, take these sentences in this sense, namely, as referring to sensible things, and afterwards, in the second division of the night, we shall take them as referring to that which is spiritual. They are these—

10—1. 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 all things, seek to possess nothing.

5. That thou mayest attain to that in which thou hast no pleasure, thou must walk there where thou hast no pleasure.

6. That thou mayest attain to that which thou knowest not, thou must go through that which thou knowest not.

7. That thou mayest attain to that which thou possessest not, thou must go through that which thou possessest not.

8. That thou mayest attain to that which thou art not, thou must go through that which thou art not.

11. Instructions how not to impede the All.

1. When thou dwellest upon anything, thou hast ceased to cast thyself upon the All.

2. Because in order to arrive from all to the All, thou hast to deny thyself wholly in all.

3. And when thou comest to attain the All, thou must keep it without desiring anything.

4. Because if thou wilt keep anything with the All, thou hast not thy treasure simply in God.

12. In detachment the spirit finds quiet and repose, for coveting nothing, nothing wearies it by elation, and nothing oppresses it by dejection, because it stands in the centre of its own humility; for as soon as it covets anything it is immediately fatigued thereby.