# Ascent of Mount Carmel/Book 1/Chapter XI

CHAPTER XI
Wherein it is proved necessary that the soul that would attain to Divine union should be free from desires, however slight they be.
I expect that for a long time the reader has been wishing to ask whether it be necessary, in order to attain to this high estate of perfection, to undergo first of all total mortification in all the desires, great and small, or if it will suffice to mortify some of them and to leave others, those at least which seem of little moment. For it appears to be a severe and most difficult thing for the soul to be able to attain to such purity and detachment that it has no will and affection for anything.
2. To this I reply: first, that it is true that all the desires are not equally hurtful, nor do they all equally embarrass the soul. I am speaking of those that are voluntary, for the natural desires hinder the soul little, if at all, from attaining to union, when they are not consented to nor pass beyond the first movements (I mean, all those wherein the rational will has had no part, whether at first or afterward); and to take away these — that is, to mortify them wholly in this life — is impossible. And these hinder not the soul in such a way as to prevent its attainment to Divine union, even though they be not, as I say, wholly mortified; for the natural man may well have them, and yet the soul may be quite free from them according to the rational spirit. For it will sometimes come to pass that the soul will be in the full union of the prayer of quiet in the will at the very time when these desires are dwelling in the sensual part of the soul, and yet the higher part, which is in prayer, will have nothing to do with them. But all the other voluntary desires, whether they be of mortal sin, which are the gravest, or of venial sin, which are less grave, or whether they be only of imperfections, which are the least grave of all, must be driven away every one, and the soul must be free from them all, howsoever slight they be, if it is to come to this complete union; and the reason is that the state of this Divine union consists in the soul’s total transformation, according to the will, in the will of God, so that, there may be naught in the soul that is contrary to the will of God, but that, in all and through all, its movement may be that of the will of God alone.
3. It is for this reason that we say of this state that it is the making of two wills into one — namely, into the will of God, which will of God is likewise the will of the soul. For if this soul desired any imperfection that God wills not, there would not be made one will of God, since the soul would have a will for that which God has not. It is clear, then, that for the soul to come to unite itself perfectly with God through love and will, it must first be free from all desire of the will, howsoever slight. That is, that it must not intentionally and knowingly consent with the will to imperfections, and it must have power and liberty to be able not so to consent intentionally. I say knowingly, because, unintentionally and unknowingly, or without having the power to do otherwise, it may well fall into imperfections and venial sins, and into the natural desires whereof we have spoken; for of such sins as these which are not voluntary and surreptitious it is written that the just man shall fall seven times in the day and shall rise up again. But of the voluntary desires, which, though they be for very small things, are, as I have said, intentional venial sins, any one that is not conquered suffices to impede union. I mean, if this habit be not mortified; for sometimes certain acts of different desires have not as much power when the habits are mortified. Still, the soul will attain to the stage of not having even these, for they likewise proceed from a habit of imperfection. But some habits of voluntary imperfections, which are never completely conquered, prevent not only the attainment of Divine union, but also progress in perfection.
4. These habitual imperfections are, for example, a common custom of much speaking, or some slight attachment which we never quite wish to conquer — such as that to a person, a garment, a book, a cell, a particular kind of food, tittle-tattle, fancies for tasting, knowing or hearing certain things, and suchlike. Any one of these imperfections, if the soul has become attached and habituated to it, is of as great harm to its growth and progress in virtue as though it were to fall daily into many other imperfections and usual venial sins which proceed not from a habitual indulgence in any habitual and harmful attachment, and will not hinder it so much as when it has attachment to anything. For as long as it has this there is no possibility that it will make progress in perfection, even though the imperfection be extremely slight. For it comes to the same thing whether a bird be held by a slender cord or by a stout one; since, even if it be slender, the bird will be well held as though it were stout, for so long as it breaks it not and flies not away. It is true that the slender one is the easier to break; still, easy though it be, the bird will not fly away if it be not broken. And thus the soul that has attachment to anything, however much virtue it possess, will not attain to the liberty of Divine union. For the desire and the attachment of the soul have that power which the sucking-fish is said to have when it clings to a ship; for, though but a very small fish, if it succeed in clinging to the ship, it makes it incapable of reaching the port, or of sailing on at all. It is sad to see certain souls in this plight; like rich vessels, they are laden with wealth and good works and spiritual exercises, and with the virtues and the favours that God grants them; and yet, because they have not the resolution to break with some whim or attachment or affection (which all come to the same thing), they never make progress or reach the port of perfection, though they would need to do no more than make one good flight and thus to snap that cord of desire right off, or to rid themselves of that sucking-fish of desire which clings to them.
5. It is greatly to be lamented that, when God has granted them strength to break other and stouter cords — namely, affections for sins and vanities — they should fail to attain to such blessing because they have not shaken off some childish thing which God had bidden them conquer for love of Him, and which is nothing more than a thread or a hair. And, what is worse, not only do they make no progress, but because of this attachment they fall back, lose that which they have gained, and retrace that part of the road along which they have travelled at the cost of so much time and labour; for it is well known that, on this road, not to go forward is to turn back, and not to be gaining is to be losing. This Our Lord desired to teach us when He said: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth.’ He that takes not the trouble to repair the vessel, however slight be the crack in it, is likely to spill all the liquid that is within it. The Preacher taught us this clearly when he said: He that contemneth small things shall fall by little and little. For, as he himself says, a great fire cometh from a single spark. And thus one imperfection is sufficient to lead to another; and these lead to yet more; wherefore you will hardly ever see a soul that is negligent in conquering one desire, and that has not many more arising from the same weakness and imperfection that this desire causes. In this way they are continually filling; we have seen many persons to whom God has been granting the favour of leading them a long way, into a state of great detachment and liberty, yet who, merely through beginning to indulge some slight attachment, under the pretext of doing good, or in the guise of conversation and friendship, often lose their spirituality and desire for God and holy solitude, fall from the joy and wholehearted devotion which they had in their spiritual exercises, and cease not until they have lost everything; and this because they broke not with that beginning of sensual desire and pleasure and kept not themselves in solitude for God.
6. Upon this road we must ever journey in order to attain our goal; which means that we must ever be mortifying our desires and not indulging them; and if they are not all completely mortified we shall not completely attain. For even as a log of wood may fail to be transformed in the fire because a single degree of heat is wanting to it, even so the soul will not be transformed in God if it have but one imperfection, although it be something less than voluntary desire; for, as we shall say hereafter concerning the night of faith, the soul has only one will, and that will, if it be embarrassed by aught and set upon by aught, is not free, solitary, and pure, as is necessary for Divine transformation.
7. Of this that has been said we have a figure in the Book of the Judges, where it is related that the angel came to the children of Israel and said to them that, because they had not destroyed that forward people, but had made a league with some of them, they would therefore be left among them as enemies, that they might be to them an occasion of stumbling and perdition. And just so does God deal with certain souls: though He has taken them out of the world, and slain the giants, their sins, and destroyed the multitude of their enemies, which are the occasions of sin that they encountered in the world, solely that they may enter this Promised Land of Divine union with greater liberty, yet they harbour friendship and make alliance with the insignificant peoples — that is, with imperfections — and mortify them not completely; therefore Our Lord is angry, and allows them to fall into their desires and go from bad to worse.
8. In the Book of Josue, again, we have a figure of what has just been said — where we read that God commanded Josue, at the time that he had to enter into possession of the Promised Land, to destroy all things that were in the city of Jericho, in such wise as to leave therein nothing alive, man or woman, young or old, and to slay all the beasts, and to take naught, neither to covet aught, of all the spoils. This He said that we may understand how, if a man is to enter this Divine union, all that lives in his soul must die, both little and much, small and great, and that the soul must be without desire for all this, and detached from it, even as though it existed not for the soul, neither the soul for it. This Saint Paul teaches us clearly in his epistle ad Corinthios, saying: ‘This I say to you, brethren, that the time is short; it remains, and it behoves you, that they that have wives should be as if they had none; and they that weep for the things of this world, as though they wept not; and they that rejoice, as if they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as if they used it not.’ This the Apostle says to us in order to teach us how complete must be the detachment of our soul from all things if it is to journey to God.

## Footnotes

* ↑ [The original has no such explanatory phrase.]
* ↑ [That is, will be enjoying all the union that the prayer of quiet gives.]
* ↑ Proverbs xxiv, 16.
* ↑ [The original omits ‘union.’]
* ↑ [Or ‘remora.’]
* ↑ [cordeles: a stronger word than that used above (hilo), which, if the context would permit, might better be translated ’string’ — its equivalent in modern speech. Below, hilo is translated ‘thread.’]
* ↑ [Hilo, rendered ‘thread,’ as explained in n. 4 above, can also be taken in the stronger sense of ‘cord.’]
* ↑ St. Matthew xii, 30.
* ↑ Ecclesiasticus xix, 1.
* ↑ [Lit., ‘the fire is increased by a single spark.’] Ecclesiasticus xi, 34 [A.V., xi, 32].
* ↑ Judges ii, 3.
* ↑ [The original phrase (gente menuda) means ‘little folk.’ It is used of children and sometimes also of insects and other small creatures. There is a marked antithesis between the ‘giants,’ or sins, and the ‘little folk,’ or imperfections.]
* ↑ Josue vi, 21.
* ↑ 1 Corinthians vii, 29-31.