Ascent of Mount Carmel/Book 3/Chapter VI
CHAPTER VI
Of the benefits which come to the soul from forgetfulness and emptiness of all thoughts and knowledge which it may have in a natural way with respect to the memory.
From the evils which, as we have said, come to the soul through the apprehensions of the memory, we can likewise infer the benefits which are contrary to them and come to the soul as a result of its forgetting them and emptying itself of them. For, as natural philosophy puts it, the same doctrine which serves for one thing serves likewise for the contrary. In the first place, the soul enjoys tranquillity and peace of mind, since it is freed from the disturbance and the changeableness which arise from thoughts and ideas of the memory, and consequently, which is more important, it enjoys purity of conscience and soul. And herein the soul has ample preparation for the acquiring of Divine and human wisdom, and of the virtues.
2. In the second place, it is freed from many suggestions, temptations and motions of the devil, which he infuses into the soul by means of thoughts and ideas, causing it to fall into many impurities and sins, as David says in these words: ‘They have thought and spoken wickedness.’[1] And thus, when these thoughts have been completely removed, the devil has naught wherewith to assault the soul by natural means.
3. In the third place, the soul has within itself, through this recollection of itself and this forgetfulness as to all things, a preparedness to be moved by the Holy Spirit and taught by Him, for, as the Wise Man says, He removes Himself from thoughts that are without understanding.[2] Even if a man received no other benefit from this forgetfulness and emptiness of the memory than being freed thereby from troubles and disturbances, it would be a great gain and good for him. For the troubles and storms which adverse things and happenings arouse in the soul are of no use or help for bringing peace and calm;[3] indeed, as a rule, they make things worse and also harm the soul itself. Wherefore David said: ‘Of a truth every man is disquieted in vain.’[4] For it is clear that to disquiet oneself is always vain since it brings profit to none. And thus, even if everything came to an end and were destroyed, and if all things went wrong and turned to adversity, it would be vain to disturb oneself; for such disturbance hurts a man rather than relieves him. Whereas to bear everything with equable and peaceful tranquillity not only brings the soul the profit of many blessings, but likewise causes it, even in the midst of its adversities, to form a truer judgment about them and to find a fitting remedy.
4. For this reason Solomon, being well acquainted both with the evil and with the benefit of which we are speaking, said: ‘I knew that there was naught better for man than to rejoice and to do good in his life.’[5] By this he meant that, in everything that happens to us, howsoever adverse it be, we should rejoice rather than be disturbed, so that we may not lose a blessing which is greater than any kind of prosperity — namely, tranquillity and peace of mind in all things, which, whether they bring adversity or prosperity, we must bear in the same manner. This a man would never lose if he were not only to forget all kinds of knowledge and put aside all thoughts, but would even withdraw himself from hearing, sight and commerce with others, in so far as was possible for him. Our nature is so frail and unstable that, however well it be disciplined, it will hardly fail to stumble upon the remembrance of things which will disturb and change a mind that was in peace and tranquillity when it remembered them not. For this cause said Jeremias: ‘With memory I will remember, and my soul will fail me for pain.’[6]