Ascent of Mount Carmel

Which describes how it is vanity to set the rejoicing of the will upon the good things of nature, and how the soul must direct itself, by means of them, to God.

By natural blessings we here understand beauty, grace, comeliness, bodily constitution and all other bodily endowments; and likewise, in the soul, good understanding, discretion and other things that pertain to reason. Many a man sets his rejoicing upon all these gifts, to the end that he himself, or those that belong to him, may possess them, and for no other reason, and gives no thanks to God Who bestows them on him so that He may be better known and loved by him because of them. But to rejoice for this cause alone is vanity and deception, as Solomon says in these words: ‘Deceitful is grace and vain is beauty; the woman who fears God, she shall be praised.’⁵⁸⁴ Here he teaches us that a man ought rather to be fearful because of these natural gifts, since he may easily be distracted by them from the love of God, and, if he be attracted by them, he may fall into vanity and be deceived. For this reason bodily grace is said to be deceptive because it deceives a man in the ways and attracts him to that which beseems him not, through vain joy and complacency, either in himself or in others that have such grace. And it is said that beauty is vain because it causes a man to fall in many ways when he esteems it and rejoices in it, for he should rejoice only if he serves God or others through it. But he ought rather to fear and harbour misgivings lest perchance his natural graces and gifts should be a cause of his offending God, either by his vain presumption or by the extreme affection with which he regards them. Wherefore he that has such gifts should be cautious and live carefully, lest, by his vain ostentation, he give cause to any man to withdraw his heart in the smallest degree from God. For these graces and gifts of nature are so full of provocation and occasion of evil, both to him that possesses them and to him that looks upon them, that there is hardly any who entirely escapes from binding and entangling his heart in them. We have heard that many spiritual persons, who had certain of these gifts, had such fear of this that they prayed God to disfigure them, lest they should be a cause and occasion of any vain joy or affection to themselves or to others, and God granted their prayer.

2. The spiritual man, then, must purge his will, and make it to be blind to this vain rejoicing, bearing in mind that beauty and all other natural gifts are but earth, and that they come from the earth and will return thither; and that grace and beauty are the smoke and vapour belonging to this same earth; and that they must be held and esteemed as such by any man who desires not to fall into vanity, but will direct his heart to God in these matters, with rejoicing and gladness, because God is in Himself all these beauties and graces in the most eminent degree, and is infinitely high above all created things. And, as David says, they are all like a garment and shall grow old and pass away, and He alone remains immutable for ever.⁵⁸⁵ Wherefore, if in all these matters a man direct not his rejoicing to God, it will ever be false and deceptive. For of such a man is that saying of Solomon to be understood, where he addresses joy in the creatures, saying: ‘To joy I said: “Why art thou vainly deceived?”’⁵⁸⁶ That is, when the heart allows itself to be attracted by the creatures.

584. Proverbs xxxi, 30.

585. Psalm ci, 27 [A.V., cii, 26-7].

586. Ecclesiastes ii, 2.