# The Ascent of Mount Carmel, Book Three - OCDS Ongoing Formation Volume II ## Introduction This ongoing study on the nature and characteristics of purification are based on the doctrine of Our Holy Father St. John of the Cross. He provides the best analysis of one’s journey through different stages of purification of body, mind, and spirit. His focus is not on method but on the relationship of encountering Jesus Christ on every step of the journey. One’s life begins to mirror that of Jesus and all he provides through his sacrifice, love, and resurrection. Meditation in silence cleanses one’s mind and creates a space for God. Book Three of the Ascent “treats of purgation in the active night of the memory and will. It presents doctrine about the attitude required in the apprehensions of these two faculties so that a soul may reach union with God in perfect hope and charity” (A.3 intro, emphasis added). “… John does not raise the philosophical question of whether the faculties are specifically different or distinct. What is important for him is their interdependence and interaction. Everything that applies to one on the spiritual plane applies as well, with the proper adjustment, to the others. This threefold division of the faculties with their corresponding virtues appears throughout all of his writings” (A.3.1, footnote 1). Required Reading: The Collected Works of John of the Cross, ICS, 1991, 2017.  Recommended Reading: The Ascent of Mount Carmel, Reflections, Marc Foley, O.C.D., ICS, 2013;  The Ascent to Joy, Marc Foley, O.C.D., ICS, 2002; Love Awakened by Love, Mark O’Keefe, O.S.B., ICS, 2014. Ascent, Purification of the Memory – Session One p.17 ## Purification of the Memory ### Natural Apprehensions: Purification of the Memory by the Practice of Hope (May take multiple sessions, as needed.) Required Reading: The Ascent of Mount Carmel, Book Three, chapters 1-6.  Recommended Reading: The Ascent of Mount Carmel, Reflections, (related to Book Three), pg. 137-153; The Ascent to Joy, pg. 97-104, Active Night of the Spirit: Hope; Love Awakened by Love, chapter 5, pg. 91-111. Explanatory note:  In The Ascent of Mount Carmel, Book One, John uses the term “the point of departure” for the purification of sense faculties of all that is not God. In Books Two and Three of the Ascent, John’s explanation is that the soul might leave the “point of departure” for the means, which is “faith” “hope” and “love” – a way to emptying and purifying the spiritual faculties (intellect, memory, and will) of all that is not God. The three theological virtues are the means and preparation for the soul’s union with God (see A.2.6:6). John discusses the faculties and the theological virtues separately; however, they do not function independently or in isolation from one another. When one is touched by divine grace, the whole of the soul is affected, not just part of it. As the vision of faith is transformed, so is the object of the soul’s hope and desire – transformed into a love that seeks the ultimate good (see Ascent to Joy, the Active Night of the Spirit: Faith).  In Book Three of the Ascent (ch. 1-6), John addresses one’s natural perceptions or mindset (apprehensions) that hinder union with God and the opposite benefits that come from forgetting or re-orienting them by the virtue of hope. John uses the term “purification of the memory” to make room for the “inflow of God’s loving knowledge.” John identifies clearly that “we are imparting instructions here for advancing in contemplation to union with God” (A.3.2:2). Purification: The process by which one eliminates, through the theological virtues, all that is contrary to receiving into one’s own life the fullness of God's life. The entire spiritual journey, however, is purifying, comprising God’s communication and the human person’s effort to respond (see Glossary of Terms, pg. 774). Apprehensions: Denote the activity and content of perception. Are distinct; sensory or spiritual; natural or supernatural. Used frequently in chapters dealing with intellect and memory, they are contradistinguished from contemplation, which is a general, obscure knowledge given in faith (A.2.10:1-4) (Glossary of Terms, pg. 767). Essential Points to Discuss:    In this active night, a person’s “own efforts” plays an important role in bringing the memory into the night of purgation. (see A.3.2:14).  The basic principles regarding the purification of the memory that John deals with in Book Three of the Ascent are applicable to the whole of spiritual life. He chooses to focus his attention on the importance of detaching oneself from thoughts and images Ascent, Purification of the Memory – Session One p.18 that hinder the soul’s spiritual growth. It is within this context that one must read John’s teaching on the purification of the memory very carefully. Thus, when he writes of “disencumbering, emptying, and depriving the faculties of their natural authority,” (A.3.2:2) it is for a reason: to make room for the inflow of God’s loving knowledge. (see The Ascent to Joy, Active Night of the Spirit: Hope). Note: “Hope, then, plays a critical role both in the heart of the active work of purification and as a person draws near to the living God in deep communion” (Love Awakened by Love, pg. 92).  God does not destroy nature, but rather perfects it (see A.3.2:7). Souls that are beginning to experience contemplative prayer must learn to silence and quiet the faculties so as to hear the voice of God (see A.3.2:2). John’s proposal in these chapters is of healing the memory.  “Disturbances never arise in a soul unless through the apprehensions of the memory. … We observe that as often as people begin to think about some matter, they are moved and aroused over it, little or much, according to the kind of apprehension. If the apprehension is bothersome and annoying, they feel sadness or hatred, and so on; if agreeable, they experience desire and joy, and so on. … Thus they will sometimes be joyful, at other times sad, now they will feel hatred, now love.... Evidently, then, this knowledge is a serious impediment to possession of the moral virtues” (A.3.5:1-2).  John’s advice to his readers is that worrying and ruminating about something will never help a situation. “…distress and worry ordinarily make things worse and even do harm to the soul itself. Thus David proclaimed: Indeed every human being is disturbed in vain [Ps. 39:6]. Clearly, it is always vain to be disturbed, since being disturbed is never any help” (A.3.6:3).   “Thus if the whole world were to crumble and come to an end and all things were to go wrong, it would be useless to get disturbed, for this would do more harm than good. Enduring all with tranquil and peaceful equanimity not only reaps many blessings but also helps the soul so that in these very adversities it may manage better in judging them and employing the proper remedy” (A.3.6:3). John promotes tranquility of soul and peace in all things, in adversity as well as in prosperity.  “When the memory is transformed in God, the knowledge and forms of things cannot be impressed on it. As a result all the operations of the memory and other faculties in this state are divine. God now possesses the faculties as their complete Lord because of their transformation in him. And consequently it is he who divinely moves and commands them according to his divine spirit and will. As a result the operations are not different from those of God; but those the soul performs are of God and are divine operations” (A.3.2:8).   John continues to observe that “God’s Spirit makes them [the souls] know what must be known and ignore what must be ignored, remember what ought to be remembered – with or without forms – and forget what ought to be forgotten, and makes them love what they ought to love, and keeps them from loving what is not in God. Accordingly, all the first movements and operations of these faculties are divine” (A.3:2:9). Ascent, Purification of the Memory – Session One p.19  “Thus the works and prayer of these souls always produce their effects. Such was the prayer and work of our Lady, the most glorious Virgin. Raised from the beginning to this high state, she never had the form [image] of any creature impressed in her soul, nor was she moved by any, for she was always moved by the Holy Spirit” (A.3.2:10).  Explanatory note: John’s understanding is that we must withdraw from all distinct knowledge and apprehensible possession to supreme hope in the incomprehensible God (see A.3.2:3). In all his teaching, the emphasis is on the divine wisdom – knowledge of God. It is the way of living in the world with complete trust and confidence in God. John observes: “…souls are unaware of how they come by this knowledge. But its origin is divine Wisdom [the Son of God]... As the Wise Man states: The artificer of all, who is Wisdom, taught me all things [Wis. 7:21]” (A.3.2:12). Ascent, Purification of the Memory – Session Two p.20 ### Supernatural Apprehensions: Purification of the Memory by the Practice of Hope (May take multiple sessions, as needed.) Required Reading: The Ascent of Mount Carmel, Book Three, chapters 7-12.  Recommended Reading: The Ascent of Mount Carmel, Reflections, pg. 154-158. Explanatory note: In chapters 1-6, John explains the natural apprehensions (memories, mental image, etc.) held in the mind and dwelt upon, causing emotional reactions (anxiety, fear, desire, elation, etc.) that disturb one’s peace. In chapters 7-12, John speaks about supernatural apprehensions, such as knowledge originating from visions, spiritual feelings, etc. He goes on to explain, not only the harm caused by such experiences or knowledge but also speaks about the benefits that come from forgetting such knowledge. John repeatedly reminds us that all such activities are a hindrance to spiritual growth, if not promptly put aside and the attention returned to God Himself. Essential Points to Discuss:    In chapters 7 through 12 of the Ascent, Book Three, John deals with the supernatural knowledge held in the memory. If the soul becomes attached to the knowledge of spiritual experiences that are recorded in the memory, its attention is diverted from the contemplation that God is communicating to it in the present moment. In consequence, the soul’s union with God is hindered. For the virtue of hope to grow, the memory must be purified from the images and knowledge originating from visions, revelations, and spiritual feelings.  “Every possession is against hope. As St. Paul says, hope is for that which is not possessed [Heb. 11:1]. In the measure that the memory becomes dispossessed of things, in that measure it will have hope, and the more hope it has the greater will be its union with God; for in relation to God, the more a soul hopes the more it attains. And it hopes more when, precisely, it is more dispossessed of things; when it has reached perfect dispossession it will remain with perfect possession of God in divine union” (A.3.7:2). The harm caused from reflection on this supernatural knowledge.  “Spiritual persons expose themselves to five types of harm if they prize and reflect on the ideas and forms impressed within them through supernatural apprehensions” (A.3.8:1).  First, “...they will often be deluded in mistaking the natural for supernatural” (A.3.8:2). o “Spiritual persons will often think that the apprehensions are from God, whereas they will be only the product of the imagination” (A.3.8:3). o “Whatever these apprehensions may in themselves be, they are not as great help toward the love of God as is the least act of living faith and hope made in the emptiness and renunciation of all things [that are not for the honor and glory of God]” (A.3.8:5).  “Second, they put themselves in the occasion of falling into presumption and vanity” (A.3.8:2). o “... those who receive them [these apprehensions] will be exposed to the idea that they themselves are now important because of these supernatural Ascent, Purification of the Memory – Session Two p.21 communications... Consequently, without one’s realizing it, an abundant spiritual pride will be bred” (A.3.9:1). o To avoid this error, one should know that “all heavenly visions, revelations, and feelings – or whatever else one may desire to think on – are not worth as much as the least act of humility. Humility has the effects of charity: It neither esteems nor seeks its own,... it thinks no good of self but of others. Consequently souls should not look for their happiness in these supernatural apprehensions, but should strive to forget them for the sake of being free” (A.3.9:4).  “Third, the devil finds ample power to deceive them through these apprehensions” (A.3.8:2). o “To a blind soul falsehood no longer seems falsehood, and evil no longer evil, and so on,... On this account the soul will fall into a thousand blunders in matters natural, moral, and spiritual;... All this comes about because of failure from the beginning to deny the pleasure taken in those supernatural apprehensions. Since this satisfaction is slight, or not so evil, at first, the soul is not careful and allows it to remain so that, like the mustard seed, the evil grows into a large tree [Mt. 13:31-32]. As the saying goes, small mistake in the beginning, great one in the end” (A.3.10:2). Note: For a better understanding of the devil’s work, attentively re-read chapter 10.   “Fourth, doing so would impede union with God in hope” (A.3.8:1).  o “The soul, therefore, must live in nakedness and forgetfulness of distinct forms and knowledge about supernatural apprehensions so as not to impede union of the memory with God through perfect hope” (A.3.11:2). Note: For deeper understanding, re-read and meditate on chapter 11.  “Fifth, for the most part they will be judging God in a lowly way” (A.3.8:2). o All our thoughts, concepts, and images about God are inadequate whether they are from natural or supernatural experiences. This is because God is “incomparable” and “incomprehensible” (see A.3.12:1). Note: For a better understanding of this important theme of “God being,” re-read and meditate on chapter 12. Ascent, Purification of the Memory – Session Three p.22 ### The Benefits Obtained Through the Rejection of the Apprehensions of Images and Forms (May take multiple sessions, as needed.) Required Reading: The Ascent of Mount Carmel, Book Three, chapters 13-15.  The Ascent of Mount Carmel, Reflections, pg. 157-158. Essential Points to Discuss:  “In addition to the tranquility a person naturally enjoys when freed from images and forms, there is a freedom from care about the discernment of good ones from evil, and about how one ought to behave with different kinds. … The time and energy that would be wasted in trying to discern them can be employed in another, more profitable exercise (the movement of the will toward God),... Individuals practice this latter by desiring and striving after detachment from these forms, since they thereby receive the great gain of approaching God, who has neither image, nor form, nor figure. They will approach God more closely the more they withdraw from all imaginative forms, images, and figures” (A.3.13:1).   John’s teaching concerning imaginative apprehensions raises an important question. Is there a proper esteem that we can have for spiritual experiences recorded in the memory? Can it be beneficial for a person to call to mind a spiritual experience recorded in the memory? John says, “yes.” He writes, “Only for the sake of moving the spirit to love should the soul at times recall the images and apprehensions that produce love. The effect produced by the remembrance of this communication is not as strong as the effect at the time the communication was received, yet when the communication is recalled there are a renewal of love and an elevation of the mind to God. This is especially true when the soul remembers some figures, images, or supernatural feelings. These are usually so imprinted on it that they last a long time; some are never erased from the soul.... This is consequently a great grace, for those on whom God bestows it possess within themselves a mine of blessings” (A.3.13:6, emphasis added).  The spiritual knowledge in the memory “may be remembered when it produces a good effect, not in order to retain it but to awaken the knowledge and love of God. But if the remembrance... produces no good effect, the soul should never desire the memory of it” (A.3.14:2, emphasis added).  “This passage [above] focuses on the different motives that a soul can have for calling to mind past spiritual experiences.... If calling to mind a past event helps to strengthen your resolve against temptation, soften your judgments against your neighbor, or inspire you to love, then by all means do so. John’s criteria of what is permissible for us to call out of memory may be summed up by the Gospel criteria ‘You will know them by their fruits’ (Mt. 7:20). Or as John puts it, does ‘it produce a good effect?’ (A.3.14:2)” (Reflections, pg. 157-158).  “John’s teaching on our relationship to spiritual experiences recorded in the memory is a further exposition of his main teaching that we have seen throughout The Ascent. All things are good and are meant to be means to lead us to God but can become obstacles if we take up the wrong relationship to them. If we call to mind a spiritual experience for Ascent, Purification of the Memory – Session Three p.23 the sake of experiencing spiritual sweetness, it will become an obstacle to union with God because an attachment to spiritual sweetness will have been formed. However, calling to mind the same experience for the sake of growing in love of God and neighbor is not only permissible but also encouraged by John. ‘But for the knowledge of the Creator, I declare that a person should strive to remember it as often as possible because it will produce in the soul a notable effect’ (A.3.14:2; italics added)” (Reflections, pg. 158, emphasis added).  John is not suggesting that we should simply forget everything in our memory. The problem is attachment to such things in the memory or being distracted by them. “Thus people are not required to stop recalling and thinking about what they must do and know, for, if they are not attached to the possession of these thoughts, they will not be harmed” (A.3.15:1).  “We are not asserting, as they do, that there be no images or veneration of them; we are explaining the difference between these images and God, and how souls should use the painted image in such a way as not to suffer hindrance in their movement toward the living image, and how they should pay no more attention to images than is required for advancing to what is spiritual” (A.3.15:2).  “The means are good and necessary for the attainment of the end, as are images for reminding us of God and the saints. … There is no delusion or danger in the remembrance, veneration, and esteem of images that the Catholic Church proposes to us in a natural manner, … The memory of these images will not fail to benefit a person, because this remembrance accompanied with love for whoever is represented. Images will always help individuals toward union with God, provided that no more attention is paid to them than necessary for this love, …” (A.3.15:2). Note: For deeper understanding, re-read and meditate on chapter 15. For personal reflection: What past events, images, or ideas, when called to mind, awaken my love for God? (Reflections, pg. 158). Ascent, Purification of the Will – Session One p.24 ## Purification of the Will Purification of the will by the practice of charity, the third and final theological virtue. ### Joy in Temporal Goods – The First Emotion of the Will (May take multiple sessions, as needed.) Required Reading: The Ascent of Mount Carmel, Book Three, chapters 16-20. Recommended Reading: The Ascent of Mount Carmel, Reflections, pg. 159-173. Love Awakened by Love, the Liberating Ascent of Saint John of the Cross, pg. 112-125. Explanatory note: “The final section of the Ascent deals with ‘the purification of the will through charity’ (A.3.16:1). John says that the goal is nothing less than the fulfillment of the great commandment to love God with our whole heart, soul, will, and strength. As in the previous two sections [intellect and memory], John will be dealing with the active night, that is, the choices that are necessary to ‘form and perfect the virtue of the charity of God’ (A.3.16:1). To achieve this goal, the will must ‘turn away from... all that is not God’ (A.3.16:2)” (Reflections, pg. 159). “The will plays a decisive role in the purification process in that it moves the other faculties [intellect and memory]. Because of the appetitive nature of the will, John speaks of emotions, appetites, and so on, instead of apprehensions” (A.3 ch. 16, footnote 1). John says, “The strength of the soul... is ruled by the will.” He observes that the “inordinate emotions are the source of unruly appetites, affections, and operations, and the basis for failure to preserve one’s strength for God” (A.3.16:2). Accordingly, his focus is on the purification of the will of all inordinate emotions. “There are four of these emotions or passions: joy, hope, sorrow, and fear” (A.3.16:2, emphasis added). “These four passions are so interlinked and brotherly that where one goes actually the others go virtually” (A.3.16:5). Consequently, one should keep in mind “that wherever one of these passions goes the entire soul (the will and the other faculties) will also go, and they will live as prisoners of this passion; and the other three passions will be alive in the one so as to afflict the soul with their chains and prevent it from soaring to the liberty and repose of sweet contemplation and union” (A.3.16:6). In chapters 17-45, John discusses these four passions as well as the appetites of the will. “The entire matter of reaching union with God consists in purging the will of its appetites and emotions so that from a human and lowly will it may be changed into the divine will, made identical with the will of God” (A.3.16:3).  John provides a lengthy analysis of how the emotion of joy, when unwisely responding to things, can slow down one’s progress on the journey to God. John says that we commonly seek joy in six categories of goods: temporal, natural, sensory, moral, supernatural, and spiritual. Chapters 17-20 covers joy in temporal goods. John explains in these chapters:  how we should direct our joy toward God.  the harms that result from the failure to direct one’s joy to the honor and glory of God.  the benefits that are derived from rejoicing in them (temporal goods) correctly.  Ascent, Purification of the Will – Session One p.25 “... joy isn’t found in the material objects surrounding us but in the inner recesses of the soul. One can possess joy in a prison cell as well as in a palace.” St. Thérèse of Lisieux – Story of a Soul Essential Points to Discuss:   John focuses on what he calls the “active joy” – the first passion of the will. “...[it] is nothing else than a delight of the will in an object esteemed and considered fitting. For the will never rejoices unless in something that is valuable and pleasing to it. We are speaking of active joy, which occurs when a person understands distinctly and clearly the object of its joy and has power either to rejoice or not” (A.3.17:1).  “There is another joy, which is passive. In this kind of joy the will finds itself rejoicing without any clear and distinct understanding of the object of its joy, except at times. It has no power either to possess this joy or not possess it” (A.3.17:1). This joy comes from within. “It would be experienced as the fruit of divine action in the soul” (A.3 ch. 17, footnote 1).  “The best way to analyze joy is to observe its activity in relation to the various kinds of goods from which it arises and receives nourishment. The six kinds (temporal, natural, sensory, moral, supernatural, and spiritual) give a sufficiently complete picture of the affective human situation. The first three refer to more exterior goods, the last three is more interior. The basic principle, that the true motive for rejoicing should be the honor and glory of God and the greatest honor we can pay him is to serve him according to evangelical perfection...” (A.3, ch. 17, footnote 2). Joy in temporal goods:  “By temporal goods we mean: riches, status, positions, and other things claiming prestige; and children, relatives, marriages, and so on. All these are possible objects of joy for the will” (A.3.18:1). Temporal goods are God’s blessings. However, human hearts are prone to take too much joy in riches, status, and position, which ultimately puts them in the occasion and danger of forgetting God (see A.3.18:5).  “As for children, there is no reason to rejoice in them because they are many, or rich, or endowed with natural talents and gifts, or because they are wealthy. One should rejoice in them if they are serving God. Beauty, riches, and lineage were of no help...” (A.3.18:4).  “... it would also be vanity for a husband and wife to rejoice in their marriage when they are uncertain whether God is being better served by it” (A.3.18:6).  “… nothing but what belongs to the service of God should be the object of our joy. Any other joy would be vain and worthless, for joy that is out of harmony with God is of no value to the soul” (A.3.18:6).  Side note: The underlying message of John’s teaching (joy in temporal goods) refers to the central idea that everything in the universe is temporary and subject to change, and that nothing lasts forever. The impermanence of life is the focal point of John’s teaching. All Ascent, Purification of the Will – Session One p.26 throughout the chapters in The Ascent, he applies this concept to many aspects of life, including riches, status, positions, relationships, and so on.  “How true this is. When ‘all things are smiling and succeeding prosperously,’ we rarely think of our ultimate end (A.3.18:5). However, when some great sorrow comes into our lives, our eyes are opened, and we begin to ponder the meaning of our existence. Fostering the habit of looking at the goods of this world from the vantage point of death seems to be what John is recommending. By doing so, we both combat ‘the danger of forgetting God’ and direct our joy in temporal things to God” (Reflections, pg. 163). The harm caused from joy in temporal goods:  John points out, in detail, the considerable harm inflicted when one rejoices inappropriately in these temporal goods. He even notes that he “would run out of ink, paper, and time” (A.3.19:1) if he were to describe all the harm that happens to the distracted soul! He defines four degrees of harm.  “The first degree of harm to spring from this [active] joy is backsliding: a blunting of the mind in relation to God, by which God’s goods become dark to it, just as a cloud darkens the air and prevents the sun from illumining it. By the very fact that spiritual persons rejoice in something and give reign to the appetite in frivolous things, their relationship with God is darkened and their intellect clouded” (A.3.19:3, emphasis added).  The second degree of harm comes from the first. This blunting or dulling of the mind is the result of having inappropriate joy in passing things. John speaks of “a spreading out of the will in temporal things... [Consequently], this second degree causes one to withdraw from spiritual exercises and the things of God, to lack satisfaction in these exercises because of the pleasure found in other things, and to give oneself over to many imperfections, frivolities, joys and vain pleasures” (A.3.19:5, emphasis added). John further observes that “they are now extremely weak, lukewarm, and careless in knowing and practicing true judgment” (A.3.19:6).  “The third degree of this privative harm is the complete abandoning of God. These individuals don’t care about observing God’s law, but attend to worldly goods and allow themselves to fall into mortal sins through covetousness [showing excessive desire for material possessions]... This degree includes all who are so engrossed in the things, riches, and affairs of this world that they care nothing about fulfilling the obligations of God’s law” (A.3.19:7, emphasis added).  Note: The great danger of this shift is that the person can live with the illusion that nothing has changed. The illusion is sustained by the fact that for many years, “through mere formality, force, or habit, rather than through love” (A.3.19:6), the person can continue to perform his or her spiritual exercises. However, over time, even these practices are gradually abandoned (see Reflections, pg. 169).  The fourth degree: “Those who are in this fourth degree forget God and deliberately turn their heart … to money, as though they had no other God” (A.3.19:8). “Today many belong in various ways to the category of this fourth degree… They are moved by money rather than by God, and they give first consideration to the temporal price and not to the divine value and reward” (A.3.19:9). Ascent, Purification of the Will – Session One p.27  John wants us to understand the harm caused by human indulgence in small things. He directs us to be always vigilant and to not put off correcting ourselves. “If they do not have the courage to uproot it when it is small and in its first stages, how do they think and presume they will have the ability to do so when it becomes greater and more deeply rooted?” (A.3.20:1). Side note: In chapter 20, John discusses the benefits that one acquires through the withdrawal of inordinate joy from temporal things. Chapter 20 is an important chapter to understand that those who deny inordinate joy in temporal things will amazingly discover a greater joy in those things, as well as “liberty of spirit, clarity of reason, rest, tranquility, peaceful confidence in God...” (A.3.20:2). Read this chapter slowly and meditatively!  “By liberating themselves from joy in temporal goods, they not only free themselves from the pestiferous kinds of harm we mentioned in the preceding chapters, but in addition acquire the virtue of liberality [generosity in behavior and temperament]. Liberality is one of God’s principal attributes and can in no way coexist with covetousness. Moreover, they acquire liberty of spirit, clarity of reason, rest, tranquility, peaceful confidence in God…” (A.3.20:2).   “They obtain more joy and recreation in creatures through the [interior] dispossession of them. They cannot rejoice in them if they behold them with possessiveness… In detachment from things, they acquire a clearer knowledge of them and a better understanding of both natural and supernatural truths concerning them. Their joy, consequently, in these temporal goods is far different from the joy of one who is attached to them, and they receive great benefits and advantages from their joy” (A.3.20:2, emphasis added).  Consequently, “at the first movement of joy toward things, the spiritual person ought to curb it, remembering the principle we are here following: There is nothing worthy of a person’s joy save the service of God and the procurement of his honor and glory in all things. One should seek this alone in the use of things, turning away from vanity and concern for one’s own delight and consolation” (A.3.20:3).   “There is another exceptional and principal benefit of detachment from joy in creatures; freedom of the heart for God... We should believe, therefore, that as often as we rejoice vainly, God is watching and planning some chastisement and bitter drink according to our merits; for at times the sadness redounding from the joy is a hundred times greater than the joy” (A.3.20:4, emphasis added). Note: We should understand that God gives this “bitter drink” as a medicine for the soul, out of love and compassion, not anger and punishment. Side note: John’s understanding is that the things of the world are for our use and enjoyment. However, he repeatedly reminds us not to engage in obsessive pursuit of temporal goods and lose our freedom. Hence, he sings out with joy: “Mine are the heavens and mine is the earth... Christ is mine and all for me. What do you ask, then and seek, my soul? Yours is all of this, and all is for you. Do not engage yourself in anything less or pay heed to the crumbs that fall from your father’s table. Go forth and exalt in your Glory!” (Sayings of Light and Love, 27). Ascent, Purification of the Will – Session One p.28 For personal reflection: Have I ever felt burdened by my possessions? When in my life have I experienced the relief that comes from letting go of an obsessive pursuit of a temporal good, be it a person, a career, or an object? (see Reflections, pg. 173).  Ascent, Purification of the Will – Session Two p.29 ### Natural Goods: The Vanity of Willful Joy in Natural Goods, and the Method of Directing Oneself Through Them in God (May take multiple sessions, as needed.) Required Reading: The Ascent of Mount Carmel, Book Three, chapters 21-23. Recommended Reading: The Ascent of Mount Carmel, Reflections, pg. 174-181. Essential Points to Discuss:   “By natural goods we mean: beauty, grace, elegance, bodily constitution, and other corporeal endowments; also, in the soul, good intelligence, discretion, and other talents belonging to the rational part of humans” (A.3.21:1).  John points out “that human beings should rather have misgivings about these natural gifts since through them they can be easily distracted from the love of God and, being allured, fall into vanity and delusion. … People should rejoice only if they serve God or others through it… These natural graces and gifts are such a provocation and occasion of sin both to the possessor and the beholder that there is scarcely a heart that escapes from this snare or birdlime” (A.3.21:1).  Another piece of advice that John gives is to meditate on the transitory nature of one’s life. The spiritual seeker then, must bear in mind that “beauty and all other natural endowments are but earth, arising from the earth and returning to it; grace and elegance are but the smoke and air of this earth, and should be considered and valued as such for the sake of avoiding a lapse into vanity” (A.3.21:2).  “Natural goods are transitory by nature. In time, they will all abandon us. ‘All will grow old and pass away’ (A.3.21:2). Our strength wanes, our health declines, our beauty fades, and our youth withers. The aging process is painful for all of us, but how much more miserable people become when they have invested their identity in natural goods” (Reflections, pg. 174). Spiritual Harm   Not only does investing one’s worth in natural goods inflict emotional misery, but it also causes spiritual harm and bodily harm.  John discusses the spiritual and bodily harm under six different categories (A.3.22:2):  o “The first is vainglory, presumption, pride, and disesteem of neighbor...” o “The second harm is inciting the senses to complacency, sensual delight, and lust.” o “The third kind of harm is that this joy induces flattery and vain praises involving deception and vanity...” o “The fourth kind of harm is general, for the reason and judgment of the spirit become very dull as in the case of joy over temporal goods. … Since natural goods are more intimate to a person than temporal goods, joy in them produces its imprint more quickly… Thus, the reason and judgment do not remain free…” o “This gives rise to the fifth harm: distraction of the mind with creatures.” o The sixth harm is spiritual lukewarmness and weakness.   John concludes that “as soon as the heart feels drawn by vain joy in natural goods, it should recall how dangerous and pernicious it is to rejoice in anything other than the Ascent, Purification of the Will – Session Two p.30 service of God… Therefore, take courage and use in time the remedy suggested by the poet [Ovid, Remedia amoris] for those beginning to grow attached to this joy: ‘Hurry now in the beginning to apply the remedy, for when evils have had time to increase in the heart, medicine and remedies arrive late’” (A.3.22:6).  Chapter 23 discusses the benefits the soul acquires from not rejoicing in natural goods.  “Besides preparing the soul for the love of God and for other virtues, it directly paves the way for humility toward self and general charity toward one’s neighbor. By not becoming attached to anyone... a person remains unencumbered and free to love all rationally and spiritually, which is the way God wants them to be loved” (A.3.23:1).  “Another excellent benefit coming from the denial of this kind of joy is the fulfillment of the counsel our Lord gives in the Gospel of St. Matthew, that those who would follow him should deny themselves [Mt. 16:24]” (A.3.23:2).  “Another notable benefit of the denial of this kind of joy is that such denial begets deep tranquility of soul, empties one of distractions, and brings recollection to the senses, especially to the eyes. By not wanting this joy, souls do not want to look at or occupy the other senses… By guarding the senses, the gates of the soul, one safeguards and increases one’s peace and purity of soul” (A.3.23:3).  “…another benefit of no less importance...: Obscene objects and ideas do not cause in them the impression and impurity they do in those who still find this joy to their liking. Consequently, from the denial and mortification of this joy, spiritual purity of soul and body (of spirit and sense) arises; a person gradually acquires angelic harmony with God, and the soul and body become a worthy temple of the Holy Spirit” (A.3.23:4).  Another general benefit is “freedom from countless vanities,” especially boasting about natural endowments and rejoicing in them whether they belong to oneself or others (see A.3.23:5).  And lastly, “freedom of spirit by which the soul easily conquers temptations, passes through trials, and grows prosperously in virtue. This is an excellent good and very necessary in serving God” (A.3.23:6). Summary: “People who have turned their hearts away from investing their joy in natural goods are like someone who has taken an exit off a busy highway and travels down a peaceful country road. … In commenting upon the line in The Spiritual Canticle ‘I no longer tend the herd,’ John writes of the stress that a soul experiences when it follows the crowd. ‘She usually has desires to serve the appetites of others, which she does through ostentation, compliments, flattery, human respect, the effort to impress and please people by her actions, and many other useless things. In this fashion she strives to please people, employing for them all her care, desire, work and finally energy’ (SC.28:7).... How different our lives become when we no longer participate in the maddening crowd’s ignoble strife. It ‘begets deep tranquility of soul’ (A.3.23:3). This is one of the most notable benefits that John says results from withdrawing our hearts from joy in natural goods” (Reflections, pg. 180-181). Ascent, Purification of the Will – Session Two p.31 For personal reflection: In what way do I use my natural gifts to either impress or please others? What are the consequences of this behavior?   Have I ever experienced the relief that is derived from letting go of the need to use my natural gifts to impress and please people? (see Reflections, pg. 181).  Ascent, Purification of the Will – Session Three p.32 ### Purgation of Sensory Goods The third kind of good in which the will can place the emotion of joy, and how the will should be directed to God through the purgation of this joy. (May take multiple sessions, as needed.) Required Reading: The Ascent of Mount Carmel, Book Three, chapters 24-27. Recommended Reading:  The Ascent of Mount Carmel, Reflections, pg. 182-186.  Explanatory note:  “I was once told about an astonishing level of chastity attained by someone. There was a man who, having looked on the body of a beautiful woman, at once gave praise to its Creator and after one look was stirred to love God and to weep copiously, so that it was marvelous how something that could have brought low one person managed to be the cause of a heavenly crown for another. This passage written by St. John Climacus [a seventh-century monk] reflects one of John’s essential teachings on sensual, or sensory, goods (pleasure derived through the five exterior senses and the imagination), namely, that they are meant to be a means to lead us to God and become so when the will is purified and transformed” (Reflections, pg. 182). Essential Points to Discuss:   “It should be known that by sensory goods we mean here all the goods apprehensible to the senses of sight, hearing, smell, taste, and touch, and to the interior faculty of discursive imagination. They are goods pertinent to the exterior and interior senses” (A.3.24:1).  John’s teaching is that these exterior and interior senses are meant to be a means to lead one to God. “For when the will, in becoming aware of the delight afforded by an object of sight, hearing, or touch, does not stop with this joy but immediately elevates itself to God, being moved and strengthened for this by that delight, it is doing something very good. The will, then, does not have to avoid such experiences when they produce this devotion and prayer, but it can profit by them, and even ought to for the sake of so holy an exercise. For there are souls who are greatly moved toward God by sensible objects” (A.3.24:4).  John offers a norm of discerning when this gratification of the senses is beneficial and when it is not. “Whenever spiritual persons, on hearing music or other things, seeing agreeable objects, smelling sweet fragrance, or feeling the delight of certain tastes and delicate touches, immediately at the first movement direct their thought and the affection of their will to God, receiving more satisfaction in the thought of God than in the sensible object that caused it, and find no delight in the senses…, it is a sign that they are profiting by the senses and the sensory part is a help to the spirit” (A.3.24:5).   John further clarifies that “those in whom these sensible objects cause this pure spiritual effect do not on that account have an appetite for them. They care for them hardly at all … Thus they are not solicitous about these sensible goods; … and when … these goods are offered to them, the will immediately leaves them aside, passing on to God” (A.3.24:5). Ascent, Purification of the Will – Session Three p.33  John further observes that the purified will has the “readiness to go to God in and through all things... Yet anyone who does not feel this freedom of spirit in these objects and sensible delights, but finds that the will pauses in and feeds on them, suffers harm from them and ought to turn from their use” (A.3.24:6).  Side note: “The spiritual harm that ensues from an inordinate attachment to sensory pleasure is not always immediately evident but can manifest itself over time” (Reflections, pg. 183-184). Chapter 25 discusses the harm caused by the desire for willful joy in sensory goods.  The soul addicted to sensory delight quickly falls into a dissipated lifestyle: “vanity of spirit, mental distraction, inordinate covetousness, indecency, interior and exterior discomposure, impurity in thought, and envy.”  Joy in hearing useless things gives direct rise to distraction of the imagination, gossiping, envy, uncertain judgments, and wandering thoughts.   Joy in the delights of food leads directly to gluttony and drunkenness, anger, discord, and lack of charity toward one’s neighbor and the poor. [John emphasizes moderation in all things.]  Inordinate affections and appetites leave the soul incapable of moral and spiritual blessings, as useless as a broken jar (see A.3.25:1-8). Chapter 26 discusses the spiritual and temporal benefits resulting from the denial of inordinate joy in sensory goods.  “They become recollected in God and conserve the spirit and virtues they had acquired. These virtues increase and the soul advances” (A.3.26:2).  “...we can truthfully say that from being sensual they become spiritual, and from animal, rational, and even that from what is human in them they advance to the angelic, and from earthly and human they become heavenly and divine” (A.3.26:3).   “Spiritual joy directed to God at the sight of all divine or profane things follows from the eye already purged of enjoyment in seeing things... The person whose sense is purged of sensible objects and ordered to reason procures from the first movements the delight of savory contemplation and awareness of God” (A.3.26:5).  “But anyone who fails to conquer the joy of appetite will fail to experience the serenity of habitual joy in God by means of his creatures and works” (A.3.26:6).   “If the soul through mortification of the animal life lives a spiritual life, it must obviously, without contradiction, go to God in all things, since all its spiritual actions and movements will flow from the spiritual life. Consequently this person, now of pure heart, finds in all things a joyful, pleasant, chaste, pure, spiritual, glad, and loving knowledge of God” (A.3.26:6, emphasis added).  Note: This loving knowledge is perceptible to souls who are free from particular ideas and concepts apprehensible by the senses. As previously noted, progression in prayer is the increase in knowledge and love of God. For personal reflection: Do I have an inordinate attachment to a sensory good that dominates my life? Is there a sensory good (e.g., music, art, etc.) that nourishes my soul? (see Reflections, pg. 186). Ascent, Purification of the Will – Session Four p.34 #### Purgation of Moral Goods The fourth kind of good (various moral goods) in which the will can rejoice, and how the will should be directed to God through the purgation of this joy. (May take multiple sessions, as needed.) Required Reading: The Ascent of Mount Carmel, Book Three, chapters 27-29;  The Ascent of Mount Carmel, Reflections, pg. 187-195. Essential Points to Discuss:  Chapter 27 discusses the various moral goods in which one can seek vain joy.  “By moral goods we mean: the virtues and their habits insofar as they are moral; the exercise of any of the virtues; the practice of the works of mercy; the observance of God’s law; political prudence [one directs oneself in relation to the common good, footnote 1] and all the practices of good manners” (A.3.27:1).  From a natural viewpoint, the practice of moral goods is very rewarding. “For they bring along with them peace, tranquility, a right and ordered use of reason, and actions resulting from mature deliberation. Humanly speaking, a person cannot have any nobler possession in this life” (A.3.27:2).  However, John reminds us of those moral goods, like all other categories of goods, are good in themselves but become detrimental to spiritual progress if our relationship to them is inordinate. John’s observation is that “...the eyes of their soul did not go beyond the things of this mortal life.” He goes on to explain “that insofar as they perform these works for the love of God, these works procure eternal life for them. Thus, through their good customs and virtues they should fix their eyes only on the service and honor of God. Without this aspect the virtues are worth nothing in God’s sight” (A.3.27:4).  “Christians, then, should rejoice not if they accomplish good works and abide by good customs, but if they do these things out of love for God alone, without any other motive” (A.3.27:4, emphasis added).  “For the sake of directing their joy in moral goods to God, Christians should keep in mind that the value of their good works, fasts, alms, penances, and so on, is not based on quantity and quality so much as on the love of God practiced in them… They should not set their heart on the pleasure, comfort, savor, and other elements of self-interest these good works and practices usually entail, but recollect their joy in God and desire to serve him through these means” (A.3.27:5).  “And through purgation and darkness as to this joy in moral goods they should desire in secret that only God be pleased and joyful over their works” (A.3.27:5). Chapter 28 discusses the kinds of harm that result from inordinate joy of the will in moral goods.  “The first is vanity, pride, vainglory, and presumption, for one is unable to rejoice over one’s works without esteeming them” (A.3.28:2).   The self-evaluation of these prideful persons usually breeds the second harm: “It is that people make comparisons judging others to be evil and imperfect, supposing that the Ascent, Purification of the Will – Session Four p.35 deeds and works of others are not as good as their own. Interiorly they have less regard for others, and they sometimes manifest this exteriorly in word… Many today also do so when they boast: ‘I am not like so and so, nor do I do anything similar to what this or that one does’” (A.3.28:3).  “This ‘I never’ attitude is a means of calling attention to one’s moral superiority” (Reflections, pg. 188). “Let us look at our own faults and leave aside those of others, for it is very characteristic of persons with such well-ordered lives to be shocked by everything. Perhaps we could truly learn from the one who shocks us what is most important, even though we may surpass him in external composure and our way of dealing with others.... So, it is better to carry out what our rule says, to strive to live always in silence and hope” (Interior Castle, III.2:13).  As pride in moral goods takes root in the soul, the motivation for the soul to perform moral works becomes corrupted. This is the third harm. “… since they look for satisfaction in their works, they usually do not perform them unless they see that some gratification or praise will result from them” (A.3.28:4).   “The fourth [harm] follows from this third; and it is that they will not find their reward in God since they wished to find, in this life, joy, comfort, honor, or some other thing from their works.... The reason is that people are not detached from these human respects and interests” (A.3.28:5).  “To avoid this kind of harm, then, these persons must hide their work so that only God might see it... Not only should they hide it from others, but even from themselves: They should desire neither the complacency of esteeming their work as if it had value, nor the procurement of satisfaction. This is the meaning of our Savior’s words: Let not the left hand know what the right hand is doing [Mt. 6:3], which is like saying: Do not esteem with the temporal and carnal eye the spiritual work you do” (A.3.28:6).  “The fifth kind of harm is failure to advance in the way of perfection. As a result of attachment to satisfaction and consolation in their works, some usually become discouraged and lose the spirit of perseverance. This ordinarily happens when God leads them on by giving them hard bread, the bread of the perfect, and takes away the infant’s milk so as to prove their strength and purge their weak appetite so they may taste the substantial fare of adults” (A.3.28:7, emphasis added).  Note: “What John says here resembles what he says in discussing purgative contemplation (DN.1.12:1-2). Purgation deals also with one’s works since spiritual sweetness and interior consolation come not only from prayer but from good works as well” (A.3 ch. 28, footnote 2).  “To work with these people is frustrating. They are very enthusiastic about any venture at the outset but never follow through on anything. They are unreliable. You can’t count on them to do their part. What they do or don’t do all depends upon their feelings” (Reflections, pg. 190).   The sixth harm is distortion of judgment. “... they are usually deluded by the thought that the exercises and works that give satisfaction are better than those that do not.... Yet those works that usually require more mortification from a person (who is not Ascent, Purification of the Will – Session Four p.36 advanced in the way of perfection) are more acceptable and precious in God’s sight because of the self-denial exercised in them, than are those from which one can derive consolation, which very easily leads to self-seeking” (A.3.28:8).   The seventh kind of harm is that they are “incapable of taking counsel and receiving reasonable instructions about the works they ought to do… Such people become very slack in charity toward God and neighbor, for the self-love contained in their works makes them grow cold in charity” (A.3.28:9). Side note: John references several scripture passages to illustrate his teachings. It is crucial for each participant to read and reflect on these scripture verses for a proper understanding of this chapter. Chapter 29 discusses the benefits derived through the removal of joy from moral goods.   “As for the first, the soul is freed from falling into many temptations and deceits of the devil concealed in the joy of these good works” (A.3.29:1).  The second benefit is that the soul acquires the strength of perseverance because its good deeds are not dependent upon feelings. “A wise person is concerned about the substance and benefit of a work, not about the delight and satisfaction it yields. Thus such a one does not beat the air (1 Cor. 9:26), but procures from the work a stable [and peaceful] joy without paying the tribute of displeasure” (A.3.29:2).   “The third is a divine benefit. It is that by extinguishing vain joy in these works a person becomes poor in spirit, which is one of the beatitudes the Son of God mentions: Blessed are the poor in spirit, for theirs is the kingdom of heaven [Mt. 5:3]” (A.3.29:3).  “The fourth benefit is that those who deny this joy will be meek, humble, and prudent in their work” (A.3.29:4). The soul will begin to experience a more peaceful way of living.  “The fifth benefit is to become pleasing to both God and other human beings and free of spiritual avarice, gluttony, sloth, envy, and a thousand other vices” (A.3.29:5). For personal reflection: Do I take pride in my virtues? Is it important that people regard me as virtuous? John writes that some people “want praise for their works; others, thanks; others [want people to] talk about [their works] and are pleased if this person or that or even the whole world knows about them” (A.3.28:5). Have I ever experienced the relief of not needing to be praised, thanked, or recognized for my good works? (see Reflections, pg. 195).  Ascent, Purification of the Will – Session Five p.37 ### Supernatural Goods, the Fifth Kind of Good in Which the Will Can Rejoice, and How Joy in Them Must Be Directed to God Through the Purgation of This Joy (May take multiple sessions, as needed.) Required Reading: The Ascent of Mount Carmel, Book Three, chapters 30-32. Recommended Reading: The Ascent of Mount Carmel, Reflections, pg. 196-199.  Essential Points to Discuss:  Supernatural goods include “... The gifts of wisdom and knowledge given by God to Solomon [1 Kgs. 3:7-12] and the graces St. Paul enumerates: faith, the grace of healing, working of miracles, prophecy, knowledge and discernment of spirits, interpretation of words, and also the gift of tongues [1 Cor. 12:9-10]” (A.3.30:1).  For one to understand the purgation of vain joy in supernatural goods, John notes two benefits: temporal and spiritual (see A.3.30:3).  “The temporal includes healing the sick, restoring sight to the blind, raising the dead, expelling devils, prophesying the future so people may be careful and other similar things... The spiritual and eternal benefit is the knowledge and love of God caused by these works either in those who perform them or in those in whom or before whom, they are accomplished” (A.3:30:3, emphasis added).  “However, these temporal benefits, as spectacular as they may be, are of little or no importance when they are devoid of the eternal [spiritual] benefits that these gifts are meant to impart, namely ‘the knowledge and love of God caused by these works...’” (Reflections, pg. 196, emphasis added).  “John is not diminishing the importance of the temporal aspect of supernatural goods; rather, he is saying that the temporal aspect of supernatural goods is the occasion or vehicle through which the eternal benefits are communicated to the soul and that supernatural goods should only be rejoiced in to the extent that God is loved and served through them” (Reflections, pg. 196, emphasis added).  Note: “There is a difference in their objects, since the object of the spiritual goods is only the Creator and the soul, whereas the object of the supernatural goods is the creature” (A.3.30:2).  “People should rejoice, then, not in whether they possess and exercise these graces, but in whether they derive the second benefit from them, the spiritual: Serving God through them with true charity, for in charity lies the fruit of eternal life” (A.3.30:5). Chapter 31 discusses the harm resulting from rejoicing in supernatural goods.   Those possessing a supernatural gift are vulnerable to pride. They can be tempted to use their gift for the sake of self-gratification. John writes, “It is clear that in these cases those who were gifted were moved to perform their works at an inopportune time by some imperfect passion that was clothed in joy and esteem for these works” (A.3.31:3). Note: For further understanding, read Reflections, pg. 197 concerning the charismatic prayer movement.  John teaches that a supernatural gift should never be used indiscriminately or inappropriately. “Those, then, who have this supernatural gift should not desire or Ascent, Purification of the Will – Session Five p.38 rejoice in its use, nor should they care about exercising it. God, who grants the grace supernaturally for the usefulness of the Church or its members, will also move the gifted supernaturally as to the manner and time in which they should use their gift” (A.3.31:7). Note: Anyone experiencing supernatural gifts is advised to consult with a knowledgeable spiritual director or with their confessor.  The second harm proceeds from the first, namely less reliance on pure faith. “By giving importance to these miracles one loses the support of the substantial habit of faith, which is an obscure habit [of the soul]. Where signs and testimonies abound, there is less merit in believing. … God never works these marvels except when they are a necessity for believing. … Mary Magdalene was first shown the empty sepulcher, and afterward the angels told her about the resurrection so she would, by hearing, believe before seeing” (A.3.31:8). “Those, then, who love to rejoice in these supernatural works suffer a great loss in faith” (A.3.31:9).   The third harm is that “through joy in these works one ordinarily falls into vainglory or some kind of vanity” (A.3.31:10). Chapter 32 discusses the benefits that come from the negation of joy in supernatural goods.   “The first refers to the praise and extolling of God; the second to the exaltation of the soul itself” (A.3.32:1).  “God is exalted in the soul in two ways. First, the heart and willful joy are withdrawn from all that is not God and concentrated on him alone. … The human heart will reach high, and God will be exalted [Ps. 64:6-7]” (A.3.32:1).  “The more the soul believes in and serves God without testimonies and signs, the more it extols God, since it believes [through faith] more of him than signs and miracles can teach” (A.3.32:3).   “The second benefit, the exaltation of the soul, owes its origin to a withdrawal of the will from all apparent testimonies and signs. Because of this, the soul is exalted in purest faith that God then infuses and augments much more abundantly. And, together with this, he increases the other two theological virtues (charity and hope). As a result the soul enjoys divine and lofty knowledge by means of the dark and naked habit of faith; and the admirable delight of love through charity, by which it rejoices in nothing else than the living God; and satisfaction in the memory by means of hope. All of this is a splendid benefit, essentially and directly required for the perfect union of the soul with God” (A.3.32:4). For personal reflection: At the heart of John’s teaching is a question. What moves me to use my gifts? Is it God or a self-serving motive? This is an extremely important question in the spiritual life. Do I use my gifts, be they natural or supernatural, in the service of God or to please myself? (see Reflections, pg. 197-198). Ascent, Purification of the Will – Session Six p.39 ### Purgation of Joy in Spiritual Goods The sixth kind of good in which the will can rejoice, and of how the will should be directed to God through the purgation of this joy. (May take multiple sessions, as needed.) Required Reading: The Ascent of Mount Carmel, Book Three, chapters 33-37. Recommended Reading: The Ascent of Mount Carmel, Reflections, pg. 200-215.  Explanatory note: Chapters 33 and 34 introduce the topic of attachment to external spiritual goods and how easy it is to delude ourselves in our enjoyment of their use. By “spiritual goods” John refers to “all those that are an aid and motivating force in turning the soul to divine things and communion with God, as well as a help in God’s communications to the soul” (A.3.33:2). “What objects help and motivate you to live a deeper spiritual life? Are they statues, images, special places for prayer, or ceremonies? John’s focus from chapters 35 through 45 is on the use of such objects. What is the purpose of these spiritual goods? How should they be used? When do they become obstacles to spiritual growth? “What we see in this final section of the Ascent is a principle we have seen throughout the work. All things are good and are meant to lead us to God but can hinder spiritual progress if we develop an inordinate relationship to them. This principle is especially instructive regarding spiritual goods because of the common assumption that if an object is explicitly religious (e.g., a statue of a saint, a rosary, etc.), it poses no potential spiritual harm. John says just the opposite. ‘Perhaps these images are more dangerous, for in saying ‘they are holy objects’ these persons become more assured and do not fear natural possessiveness and attachment. Spiritual persons are thus at times seriously deluded by thinking they are filled with devotion because of their satisfaction in the use of these holy objects’ (A.3.38:1; italics added)” (Reflections, pg. 200). Essential Points to Discuss:  Motivating goods include statues, paintings of saints, oratories, and ceremonies. There can be vain joy in relation to statues and paintings. Although they are vital to divine worship and necessary to move the will to devotion, many rejoice more in the painting and ornamentation than in the person represented (see A.3.35:1-2).   There are some people who pay more attention to the workmanship and value of the statue than to the object represented. And the interior devotion, which they should direct spiritually toward the invisible saint in immediate forgetfulness of the statue – since the purpose of the statue is to give motivation – is so taken up with the exterior artistry and ornamentation that the love and joy of the will dwell on that satisfaction (see A.3.35:3).  Because of the delusion that holy objects can do no harm, people can become tragically ridiculous in their devotion. “... they adorn statues with the jewelry conceited people in the course of time invent to satisfy themselves in their pastimes and vanities, … By this practice the authentic and sincere devotion of the soul … is reduced to little more than Ascent, Purification of the Will – Session Six p.40 doll-dressing. Some use the statues for nothing more than idols upon which they center their joy. You will see some who never tire of adding statue on statue to their collection …” (A.3.35:4).  The same goes for rosaries. “You will hardly meet anyone who does not have some weakness in this matter. They want the rosary to be made in one style rather than another, or that it be of this color or that metal rather than another… [God’s] answer to the rosary prayer is not dependent on the kind of rosary used. The prayer he hears is that of a simple and pure heart that is concerned only about pleasing God...” (A.3.35:7).  “People who are truly devout direct their devotion mainly to the invisible object represented, have little need for many images,... They seek the living image of Christ crucified within themselves” (A.3.35:5).  “Even when the motives and means that bring the soul closer to God are taken from them, they remain calm. People are more perfect when they remain tranquil and joyous in the privation of these motives than when they possess them with desire and attachment” (A.3.35:5).  “Individuals should be certain that the more they are attached with a possessive spirit to the image or motive, the less will their prayer and devotion ascend to God” (A.3.35:6).   God may speak through an image, but the devil can also produce this effect in order to do harm (see A.3.36:5). It is safest to follow John’s advice regarding spiritual apprehensions (see A.3 ch. 7-13) which he reiterates in chapter 37.  If God grants favor through holy places or holy images, it is not to draw attention to the place or the image, but to increase the devotion of those who receive these favors (see A.3.36:2-4). Side note: “John might ask these people to reflect upon the primary purpose of the pilgrimage. Is it spiritual or recreational? ‘For many go on pilgrimage more for the sake of recreation than devotion’ (A.3.36:3). Or as the Imitation of Christ has it, ‘They who undertake many pilgrimages seldom become holy’” (Reflections, pg. 206). Chapter 37 expands on the topic of supernatural phenomena (previously explained in A.3.36:5) and describes the proper use of images.  “Since images serve as a motivating means toward invisible things, we should strive that the motivation, emotion, and joy of will derived from them be directed toward the living object they represent. The faithful should therefore take this precaution: On seeing the image they should not allow their senses to become absorbed in it... They should pay no attention to these accidents; they should not dwell in the image but immediately raise the mind to what is represented. They should prayerfully and devoutly center the satisfaction and joy of their will in God, or the saint being invoked...” (A.3.37:2). Side note: “John is against not the use of images and sacramentals but their abuse and our attachment to them. He draws our attention to their importance in the spiritual life ‘The Church established the use of images for two principal reasons: the reverence given to the saints through them; and both the motivation of the will and the awakening of devotion to the saints by their means. Insofar as they serve this purpose their use is profitable and necessary’ Ascent, Purification of the Will – Session Six p.41 (A.3.35.3). Unfortunately, some people become fixated on the window dressing, which ‘is a total obstacle to authentic spirituality’” (Reflections, pg. 202-203). Ascent, Purification of the Will – Session Seven p.42 ### Joy in Spiritual Goods. Continues the Discussion of Motivating Goods. Oratories and Dedicated Places of Prayer (May take multiple sessions, as needed.) Required Reading: The Ascent of Mount Carmel, Book Three, chapters 38-45. Recommended Reading: The Ascent of Mount Carmel, Reflections, pg. 200-215. Essential Points to Discuss:   “… to begin our discussion on the subject of oratories, some individuals never grow tired of adding images of one kind or another to their oratories, or taking delight in the arrangement and adornment of these images so the place of prayer will appear well decorated and attractive” (A.3.38:2).  “Many of them in their desire and gratification grow so attached to their oratory and its decoration that all their energy, which should be employed in prayer and interior recollection, is expended on these things” (A.3.38:5).  The focus should be on interior recollection and prayer. “Churches and quiet places are dedicated and suitable for prayer, for the church should be used for no other purpose. Nevertheless, in a matter of communion with God as interior as this, that place should be chosen that least occupies and attracts the senses” (A.3.39:2, emphasis added).  “This is the interpretation we should give to Christ’s reply to the query of the Samaritan woman about the place best suited for prayer – the temple or the mountains. His answer was that true prayer is annexed neither to the temple nor to the mountain, but that the adorers who please the Father are those who adore him in spirit and truth [Jn. 4:20-24]” (A.3.39:2).  John’s focus is on the purification of the will. “To purge the will of its desire and vain joy in these objects and direct it to God, you should strive in your prayer for a pure conscience, a will that is wholly with God, and a mind truly set on him” (A.3.40:2).   John also observes the vainglory and distractions in the large varieties of ceremonies that many people use as a motivating means for prayer. As always, John is supportive of the ceremonies of the Church that motivate one to pray. However, he criticizes the way that some people carry out their devotions to satisfy their senses and feelings. Consequently, they put more trust in the methods than in the interior prayer and recollection. “For example, they demand that the Mass be said with a certain number of candles… or that it be celebrated at a particular hour… and that they be recited at certain times and with certain ceremonies… [or] the person performing ceremonies have certain endowments and characteristics. And they are of the opinion that nothing will be accomplished if one of these points is lacking” (A.3.43:2).  “They are praying in this way because of their attachment to the desired object and their vain joy in it. It would be better to convert these prayers into practices of greater importance, such as purification of their consciences and serious concentration on matters pertinent to their salvation” (A.3.44:1).  “The Lord has promised in the Gospel: seek first, and chiefly, the kingdom of God and his justice, and all these other things will be added unto you [Mt. 6:33]” (A.3.44:2). Ascent, Purification of the Will – Session Seven p.43  In the last chapter of the Ascent, John’s focus is on provocative goods – a “... kind of distinct delightful goods in which the will can vainly rejoice comprises those that arouse or persuade one to serve God. We call these provocative goods. Preachers belong to this class, and we can speak of them in two ways: with reference to the preacher himself, and with reference to his hearers” (A.3.45:1).   “As for the preacher, in order to benefit the people and avoid the impediment of vain joy and presumption, he should keep in mind that preaching is more a spiritual practice than a vocal one” (A.3.45:2). Note: John’s recommendation is to impart the spirit of God, and not to feed one’s ego when preaching. For us Seculars, this advice is appropriate for formators, discussion moderators, and participants.  John aims his concluding comments at those who sit in the pews. “... here he sets before us a question, ‘When we listen to a sermon, what do we hope to gain?’ Are we willing to change our lives as the result of the truth that we hear, or do we simply want to be entertained? As John puts it, ‘The sensory adherence to the gratification provided by the doctrine hinders any effect the doctrine may have on the spirit, and people are left only with esteem for the mode and the accidents of the sermon. They praise the preacher and listen to him for these reasons more than for the motivation they receive to amend their lives’ (A.3.45:5, italics added)” (Reflections, pg. 214). “When I came to you, I did not come preaching with sublimity of doctrine and wisdom; and my word and my preaching were not in the rhetoric of human wisdom, But in the manifestation of the spirit and of truth.” (1 Cor. 2:1-4) Conclusion: “... The Ascent is a series of variations on a single theme: all things are good and are meant to be means that will lead us to God. However, they can become obstacles if we choose to take up a possessive relationship to them. John puts before us both the misery that comes from a possessive heart and the joy that God grants to a soul that loves freely” (Reflections, pg. 217). ## Bibliography The Collected Works of John of the Cross, ICS Publications, 1991. Foley, Marc, O.C.D. The Ascent of Mount Carmel, Reflections, ICS Publications, 2013. Foley, Marc, O.C.D. John of the Cross, The Ascent to Joy, ICS Publications, 2002.  O’Keefe, Mark, O.S.B. Love Awakened by Love, ICS Publications, 2014. Dark Night – Introduction p.44 --- **Source:** Secular Order of Discalced Carmelites, *Ongoing Formation Volume II: Human Transformation and Union According to the Writings of St. John of the Cross* (US National Formation Program, 2025).