Ascent of Mount Carmel/Book 3/Chapter XX
CHAPTER XX
Of the benefits that come to the soul from its withdrawal of joy from temporal things.
The spiritual man, then, must look carefully to it that his heart and his rejoicing begin not to lay hold upon temporal things; he must fear lest from being little it should grow to be great, and should increase from one degree to another. For little things, in time, become great; and from a small beginning there comes in the end a great matter, even as a spark suffices to set a mountain on fire and to burn up the whole world. And let him never be self-confident because his attachment is small, and fail to uproot it instantly because he thinks that he will do so later. For if, when it is so small and in its beginnings, he has not the courage to make an end of it, how does he suppose, and presume, that he will be able to do so when it is great and more deeply rooted. The more so since Our Lord said in the Gospel: ‘He that is unfaithful in little will be unfaithful also in much.’[1] For he that avoids the small sin will not fall into the great sin; but great evil is inherent in the small sin,[2] since it has already penetrated within the fence and wall of the heart; and as the proverb says: Once begun, half done. Wherefore David warns us, saying: ‘Though riches abound, let us not apply our heart to them.’[3]
2. Although a man might not do this for the sake of God and of the obligations of Christian perfection, he should nevertheless do it because of the temporal advantages that result from it, to say nothing of the spiritual advantages, and he should free his heart completely from all rejoicing in the things mentioned above. And thus, not only will he free himself from the pestilent evils which we have described in the last chapter, but, in addition to this, he will withdraw his joy from temporal blessings and acquire the virtue of liberality, which is one of the principal attributes of God, and can in no wise coexist with covetousness. Apart from this, he will acquire liberty of soul, clarity of reason, rest, tranquillity and peaceful confidence in God and a true reverence and worship of God which comes from the will. He will find greater joy and recreation in the creatures through his detachment from them, for he cannot rejoice in them if he look upon them with attachment to them as to his own. Attachment is an anxiety that, like a bond, ties the spirit down to the earth and allows it no enlargement of heart. He will also acquire, in his detachment from things, a clear conception of them, so that he can well understand the truths relating to them, both naturally and supernaturally. He will therefore enjoy them very differently from one who is attached to them, and he will have a great advantage and superiority over such a one. For, while he enjoys them according to their truth, the other enjoys them according to their falseness; the one appreciates the best side of them and the other the worst; the one rejoices in their substance; the other, whose sense is bound to them, in their accident. For sense cannot grasp or attain to more than the accident, but the spirit, purged of the clouds and species of accident, penetrates the truth and worth of things, for this is its object. Wherefore joy, like a cloud, darkens the judgment, since there can be no voluntary joy in creatures without voluntary attachment, even as there can be no joy which is passion when there is no habitual attachment in the heart; and the renunciation and purgation of such joy leave the judgment clear, even as the mists leave the air clear when they are scattered.
3. This man, then, rejoices in all things — since his joy is dependent upon none of them — as if he had them all; and this other, through looking upon them with a particular sense of ownership, loses in a general sense all the pleasure of them all. This former man, having none of them in his heart, possesses them all, as Saint Paul says, in great freedom.[4] This latter man, inasmuch as he has something of them through the attachment of his will, neither has nor possesses anything; it is rather they that have possessed his heart, and he is, as it were, a sorrowing captive. Wherefore, if he desire to have a certain degree of joy in creatures, he must of necessity have an equal degree of disquietude and grief in his heart, since it is seized and possessed by them. But he that is detached is untroubled by anxieties, either in prayer or apart from it; and thus, without losing time, he readily gains great spiritual treasure. But the other man loses everything, running to and fro upon the chain by which his heart is attached and bound; and with all his diligence he can still hardly free himself for a short time from this bond of thought and rejoicing by which his heart is bound. The spiritual man, then, must restrain the first motion of his heart towards creatures, remembering the premiss which we have here laid down, that there is naught wherein a man must rejoice, save in his service of God, and in his striving for His glory and honour in all things, directing all things solely to this end and turning aside from vanity in them, looking in them neither for his own joy nor for his consolation.
4. There is another very great and important benefit in this detachment of the rejoicing from creatures — namely, that it leaves the heart free for God. This is the dispositive foundation of all the favours which God will grant to the soul, and without this disposition He grants them not. And they are such that, even from the temporal standpoint, for one joy which the soul renounces for love of Him and for the perfection of the Gospel, He will give him a hundred in this life, as His Majesty promises in the same Gospel.[5] But, even were there not so high a rate of interest, the spiritual man should quench these creature joys in his soul because of the displeasure which they give to God. For we see in the Gospel that, simply because that rich man rejoiced at having laid up for many years, God was so greatly angered that He told him that his soul would be brought to account on that same night.[6] Therefore, we must believe that, whensoever we rejoice vainly, God is beholding us and preparing some punishment and bitter draught according to our deserts, so that the pain which results from the joy may sometimes be a hundred times greater than the joy. For, although it is true, as Saint John says on this matter, in the Apocalypse, concerning Babylon, that as much as she had rejoiced and lived in delights, so much torment and sorrow should be given her,[7] yet this is not to say that the pain will not be greater than the joy, which indeed it will be, since for brief pleasures are given eternal torments. The words mean that there shall be nothing without its particular punishment, for He Who will punish the idle word will not pardon vain rejoicing.