CHAPTER XXIV
Which treats of the third kind of good thing whereon the
will may set the affection of rejoicing, which kind pertains to sense. Indicates
what these good things are and of how many kinds, and how the will has to be directed to God and purged of this rejoicing.
have next to treat of rejoicing with respect to the good
things of sense, which is the third kind of good thing wherein we said that the
will may rejoice. And it is to be noted that by the good things of sense we here
understand everything in this life that can be apprehended by the senses of sight, hearing, smell, taste or touch, and by the interior fashioning of imaginary reflections, all of which things belong to the bodily senses, interior and exterior.
2. And, in order to darken the will and purge it of rejoicing
with respect to these sensible objects, and direct it to God by means of them, it is necessary to assume one truth, which is that, as we have frequently said, the sense of the lower part of man which is that whereof we are treating, is not, neither can be, capable of knowing or understanding God as God is. So that the eye cannot see Him, or aught that is like Him; neither can the ear hear His voice, or any sound that resembles it; neither can the sense of smell perceive a perfume so sweet as He; neither can the taste detect a savour so sublime and delectable; neither can the touch feel a movement so delicate and full of delight, nor aught like to it; neither can His form or any figure that represents Him enter into the thought or imagination. Even as says Isaias: ‘Eye hath not seen Him, nor hath ear heard Him, neither hath it entered into the heart of man.’
3. And here it must be noted that the senses may receive pleasure
and delight, either from the spirit, by means of some communication that it receives from God interiorly, or from outward things communicated to them. And, as has been said, neither by way of the spirit nor by that of sense can the sensual part of the soul know God. For, since it has no capacity for attaining to such a point, it receives in the senses both that which is of the spirit and that which is of sense, and receives them in no other way. Wherefore it would be at the least but vanity to set the rejoicing of the will upon pleasure caused by any of these apprehensions, and it would be hindering the power of the will from occupying itself with God and from setting its rejoicing upon Him alone. This the soul cannot perfectly accomplish, save by purging itself and remaining in darkness as to rejoicing of this kind, as also with respect to other things.
4. I said advisedly that if the rejoicing of the will were to
rest in any of these things it would be vanity. But, when it does not rest upon
them, but, as soon as the will finds pleasure in that which it hears, sees and does, soars upward to rejoice in God — so that its pleasure acts as a motive and strengthens it to that end — this is very good. In such a case not only need the said motions not be shunned when they cause this devotion and prayer, but the soul may profit by them, and indeed should so profit, to the end that it may accomplish this holy exercise. For there are souls who are greatly moved by objects of sense to seek God. But much circumspection must be observed herein and the resulting effects must be considered; for oftentimes many spiritual persons indulge in the recreations of sense aforementioned under the pretext of offering prayer and devotion to God; and they do this in a way which must be described as recreation rather than prayer, and which gives more pleasure to themselves than to God. And, although the intention that they have is toward God, the effect which they produce is that of recreation of sense, wherein they find weakness and imperfection, rather than revival of the will and surrender thereof to God.