The nature of those desires which suffice to injure the soul.

I might have entered at greater length on the night of sense according to the extent of evil which the desires occasion, not only in the way described, but in many others as well, but this is enough for my purpose, because it is now clear why the mortification of them is called night, and how necessary it is to enter into this night in order to draw near unto God.

One thing only remains for discussion before I speak of

* Josue vi. 18, 21. Tt 1 Cor. vii. 29-31.

the way by which this night is entered upon, and so conclude this book—namely, a doubt which might be suggested to the reader by the matter in hand. It might be asked, in the first place, whether any desire be enough to produce in the soul these positive and negative evils of which I have spoken, and, in the second place, whether any desire, however slight, and of whatever ‘kind, be enough to produce all these evils together, or whether each desire produces a distinct evil, as one desire weariness, another pain, and another darkness.

To this I reply as follows:—In the first place, if we are speaking of the negative evil, which consists in the soul’s being deprived of God, it is only those voluntary desires which are the matter of mortal sin that can, and do, result in this: for these rob the soul in this life of grace, and in the next of glory, which is the fruition of God. And in the second place that all these desires, those which are the matter of mortal sin, and those voluntary desires, which are matter of venial sin, and those which are imperfections, are, everyone of them, enough to inflict on the soul the positive evils. These evils, though in one sense negative, are here called positive, because they correspond to a turning towards the creature, as the negative evils correspond to a turning away from God.

There is, however, this difference: those desires which are matter of mortal sin produce complete blindness, pain, impureness, and weakness. But those other desires, matter of venial sin, or known imperfection, do not produce these evils in this perfect and supreme degree, seeing that they do not cast the soul out of the state of grace: for the loss of grace is concurrent with their dominion over the soul, because their life consists in the death of grace. Still they occasion somewhat of these evils, though but remissly, proportional to that weakness and remissness which they generate in the soul; so that the particular desire which most weakens the

soul is most fruitful in pain, blindness, and impureness. But it is to be remarked that, though every desire generates all these evils, which we here call positive, there are some which chiefly and directly produce particular evils, and other evils incidentally. For though it is true that one sensual desire produces all these evils, yet its chief and proper fruit is the defilement of soul and body. Though one avaricious desire also produces all these evils, yet its principal and direct result is trouble. Though one vainglorious desire, precisely like the rest, produces all these evils, yet its chief and immediate effect is darkness and blindness. And, though one gluttonous desire issues in the same evils, yet still its primary direct result is weakness in those things that pertain to

virtue. The same may be said of all other desires.

The reason why any act of voluntary desire produces all these evils in the soul together, is that contrariety which subsists directly between it and those acts of virtue which result in opposite effects. As an act of virtue produces and generates in the soul sweetness, peace, consolation, light, pureness, and fortitude together, so an unruly desire begets pain, fatigue, weariness, blindness, and weakness. All virtues

increase by the practice of each; so also vices thrive and grow, and their effects are magnified in the soul in the same way. Though all these evils are not visible then when the desire is gratified, because the satisfaction thereof furnishes at the time no opportunity for them, yet afterwards the evil results become clearly visible. For the desire, when it is fulfilled, is sweet, and appears good, but afterwards the effects thereof are found to be bitter, which is the experience of everyone who has suffered himself to be led away thereby. I am not ignorant, however, that there are some so blind and so insensible as not to*feel this: they do not walk in the ways of God, and therefore see not that which hinders their drawing near unto Him.

I am not speaking here of those other natural desires which are involuntary, nor of thoughts which do not go beyond the first movements, nor of other temptations to which we consent not, because none of these produce any of the evils I describe. Though a person liable to these trials may imagine that the passion and disturbance thus occasioned darken and defile his soul, in reality it is not so—yea, rather the contrary effects are sometimes the result of them. Because, in proportion to the resistance offered, such an one gains strength, pureness, light, consolation, and many other good things, according to the words of our Lord to S. Paul: ‘Virtue is made perfect in infirmity.” * But voluntary desires produce these and more evils. For this cause the chief solicitude of spiritual directors is to mortify the desires of their penitents, and to make them deny themselves in all that is pleasing to them, so as to deliver them from so great misery.