Which treats of the answer to another question, explaining what the desires are that suffice to cause the evils aforementioned in the soul.

WE might write at greater length upon this matter of the night of sense, saying all that there is to say concerning the harm which is caused by the desires, not only in the ways aforementioned, but in many others. But for our purpose that which has been said suffices; for we believe we have made it clear in what way the mortification of these desires is called night, and how it behoves us to enter this night in order to journey to God. The only thing that remains, before we treat of the manner of entrance therein, in order to bring this part to a close, is a question concerning what has been said which might occur to the reader.

2. It may first be asked if any desire can be sufficient to work and produce in the soul the two evils aforementioned -- namely, the privative, which consists in depriving the soul of the grace of God, and the positive, which consists in producing within it the five serious evils whereof we have spoken. Secondly, it may be asked if any desire, however slight it be and of whatever kind, suffices to produce all these together, or if some desires produce some and others produce others. If, for example, some produce torment; others, weariness; others, darkness, etc.

3. Answering this question, I say, first of all, that with respect to the privative evil -- which consists in the soul's being deprived of God -- this is wrought wholly, and can only be wrought, by the voluntary desires, which are of the matter of mortal sin; for they deprive the soul of grace in this life, and of glory, which is the possession of God, in the next. In the second place, I say that both those desires which are of the matter of mortal sin, and the voluntary desires, which are of the matter of venial sin, and those that are of the matter of imperfection, are each sufficient to produce in the soul all these positive evils together; the which evils, although in a certain way they are privative, we here call positive, since they correspond to a turning towards the creature, even as the privative evils correspond to a turning away from God. But there is this difference, that the desires which are of mortal sin produce total blindness, torment, impurity, weakness, etc. Those others, however, which are of the matter of venial sin or imperfection, produce not these evils in a complete and supreme degree, since they deprive not the soul of grace, upon the loss of which depends the possession of them, since the death of the soul is their life; but they produce them in the soul remissly, proportionately to the remission of grace which these desires produce in the soul.[191] So that desire which most weakens grace will produce the most abundant torment, blindness and defilement.

4. It should be noted, however, that, although each desire produces all these evils, which we here term positive, there are some which, principally and directly, produce some of them, and others which produce others, and the remainder are produced consequently upon these. For, although it is true that one sensual desire produces all these evils, yet its principal and proper effect is the defilement of soul and body. And, although one avaricious desire produces them all, its principal and direct result is to produce misery. And, although similarly one vainglorious desire produces them all, its principal and direct result is to produce darkness and blindness. And, although one gluttonous desire produces them all, its principal result is to produce lukewarmness in virtue. And even so is it with the rest.

5. And the reason why any act of voluntary desire produces in the soul all these effects together lies in the direct contrariety which exists between them and all the acts of virtue which produce the contrary effects in the soul. For, even as an act of virtue produces and begets in the soul sweetness, peace, consolation, light, cleanness and fortitude altogether, even so an unruly desire causes torment, fatigue, weariness, blindness and weakness. All the virtues grow through the practice of any one of them, and all the vices grow through the practice of any one of them likewise, and the remnants[192] of each grow in the soul. And although all these evils are not evident at the moment when the desire is indulged, since the resulting pleasure gives no occasion for them, yet the evil remnants which they leave are clearly perceived, whether before or afterwards. This is very well illustrated by that book which the angel commanded Saint John to eat, in the Apocalypse, the which book was sweetness to his mouth, and in his belly bitterness.[193] For the desire, when it is carried into effect, is sweet and appears to be good, but its bitter taste is felt afterwards; the truth of this can be clearly proved by anyone who allows himself to be led away by it. Yet I am not ignorant that there are some men so blind and insensible as not to feel this, for, as they do not walk in God, they are unable to perceive that which hinders them from approaching Him.

6. I am not writing here of the other natural desires which are not voluntary, and of thoughts that go not beyond the first movements, and other temptations to which the soul is not consenting; for these produce in the soul none of the evils aforementioned. For, although a person who suffers from them may think that the passion and disturbance which they then produce in him are defiling and blinding him, this is not the case; rather they are bringing him the opposite advantages. For, in so far as he resists them, he gains fortitude, purity, light and consolation, and many blessings, even as Our Lord said to Saint Paul: That virtue was made perfect in weakness.[194] But the voluntary desires work all the evils aforementioned, and more. Wherefore the principal care of spiritual masters is to mortify their disciples immediately with respect to any desire soever, by causing them to remain without the objects of their desires, in order to free them from such great misery.