Chapter VIII. How the Will of Man is greatly strengthened by overcoming the World

SINCE our passions are stirred and fed by the world and the things of the world, when its greatness, riches, and delights are set before us, it evidently follows, that when the world and the things of the world are trodden under foot, the will of man begins to breathe freely and to turn elsewhere; for it cannot remain without an object to love and delight in.

The way to trample the world under foot is to penetrate into the real nature of its gifts and promises.

And in doing this, lest we should err, from being blinded, it may be, by some passion, we will take for our consideration and conclusion the words of the wisest of men, Solomon, who had had experience of all earthly greatness. "Vanity of vanities," saith he, "all is vanity and vexation of spirit."

Every day affords a fresh evidence of this truth; for man's heart desires to be satisfied, and yet if it had all it desired, not only would it fail to be satisfied, but it would hunger still more. And this is so, because, in feeding on the things of the world, it feeds upon shadows and dreams, on unrealities and lies,—things which cannot nourish.

The promises of the world are false, and full of deception. It promises one thing for another. It promises happiness and gives misery. In very many cases it promises and gives no fulfilment. It gives, and quickly takes away; and if it does not quickly take away, it only the more afflicts those who indulge their passions, and who fix their desires in the mire. To such it may be said: 'O ye sons of men, how long will ye be vexed? wherefore do ye have such pleasure in vanity, and seek after leasing?'

But let it be granted that in a certain sense the apparent blessings of this world are real blessings, what will they say of the rapidity with which man's life passes away? Where is the happiness, where the greatness, and the pride of princes, kings, and emperors? It is all gone.

The way then to overcome the world in such a manner that it may become loathsome to you, and you to it, or I should rather use the words, that it may be crucified unto you, and you to it, is, before your will is set upon it, to regard most attentively first with the understanding, and then with the will, its vanities and falsehood; that so, the understanding and will being free from the influence of the passions, you may easily despise it, and be able to say to every creature that presents itself: "Art thou a creature? Away with, away with all attachment to you, for in the creature I seek the Creator, and my affection is for the spiritual, not the corporeal."

"He Who gives you life and virtue, and not you, is the One I will and desire to love."