The Ascent of Mount CarmelChapter II. Three kinds of evils to which the soul is liable, when not in darkness, with respect to the knowledge and reflections of the memory. Explanation of the first

THE spiritual man is subject to three evils and inconveniences, if he persists in the use of the natural knowledge of the memory, with a view to drawing near unto God, or for any other purpose. Two of them are positive, and the third is negative. The first proceeds 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 it.

2. The first, proceeding from the things of this world, is a subjection to many kinds of evils, the result of this knowledge and reflection, such as falsehoods, imperfections, desires, opinions, waste of time, and many other things which greatly defile the soul. It is clear, that in yielding to these notions and reflections, we must fall into many errors; for very often what is false seems to be true, what is certain, doubtful, and the contrary; seeing that we can scarcely ever ascertain thoroughly a single truth. From all these we shall escape, if we make the memory blind to these notions and reflections.

3. Imperfections beset the memory at every step in all we hear, see, smell, touch, and taste; for these touch certain affections, such as grief and fear and hatred, useless hopes, empty joy, or vain glory. All these at least are imperfections, and sometimes undoubted venial sins; things which disturb perfect purity and simple union with God. Desires also are certainly excited, for the knowledge and reflections in question naturally produce them, and a mere disposition to retain these reflections furnishes food for desire. We are also liable to many atrial through our own opinions, because the memory must err in the recollection of the good and evil of others; for sometimes evil is taken for good, and good for evil. No man, as I believe, can ever escape these evils, who does not blind his memory as to all such matters.

4. If you say that a man may easily overcome all these trials, when they come upon him, I answer, that it is utterly impossible, if he gives heed to these reflections; for they involve innumerable follies, and some of them so subtle and minute that they cling to the soul unawares, like pitch to the hand that has touched it. I repeat, then, that the best way to overcome them is to do so at once, banishing them utterly out of the memory.

5. You will further object, and say, that the soul thus deprives itself of many good 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 this pure simple general and confused knowledge, is not to be rejected, but only what detains the memory on images, forms, figures, and similitudes of created things. And in order that God may accomplish this purgation, pureness of soul is most profitable—that pureness which consists in not setting the affections thereof on any created or transitory things, and in not regarding them; for in my opinion, the opposite conduct will not fail to make a deep impression because of the imperfection, which cleaves to the powers of the soul in their operation. It is, therefore, much better to impose silence on the faculties, that God may speak. In order to attain to this state, the natural operations must cease. This takes place, as the prophet saith, when the soul comes into solitude with its faculties, and when God speaks to the heart: ‘I... will lead her into the wilderness, and I will speak to her heart.’¹

6. But if you still object and say, that the soul will profit nothing, if the memory does not reflect and dwell upon God, and that it will be liable to much lukewarmness and distraction—I answer, it is 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 it—such things insinuate themselves through the wandering of the memory—for then there is no way by which they can enter, 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: but we shut the door against everything which is prejudicial to union, and out of which distractions may come, bringing the memory into silence, that the Spirit only may be heard; and saying with the prophet, ‘Speak, Lord, for Thy servant heareth.’ Such also is the state of the bride; for the bridegroom saith of her, ‘My sister, my spouse is a garden enclosed, a fountain sealed up,’ so that nothing may enter within or alarm; and He Who, when the doors were shut, entered bodily in among His disciples, and said, ‘Peace be unto you,’ * in an unexpected and inconceivable way, will enter spiritually into the soul without its knowledge or co-operation, when it keeps the doors of its powers closed: 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 commandments; thy peace had been as a river. And He will take away all misgivings, and suspicions, all uneasiness 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 emptiness; thy good will not tarry.