Chapter XIX. How to resist the Lusts of the Flesh

THIS temptation must be dealt with in a way peculiar to itself, and unlike any other. In order, therefore, to fight successfully against it, three periods of time must be observed:—

1. Before the temptation.

2. During the temptation.

3. After the temptation.

4. Before the temptation, the struggle must be against the things which lead to it.

First, you must not war against this vice by confronting it, but, on the contrary, by fleeing with all your might from the thing or person that may have the least likelihood of exciting it.

And if through necessity you have to converse with such a person, be as brief as you can, and preserve a grave and modest demeanour, and let your words incline to harshness, rather than to excess of tenderness and affability.

Presume not on your own strength, if you are free, and have been for very many years free, from the temptations of the flesh; for this cursed vice does in an hour what for years it has failed to do, often making its advances stealthily; and the more it comes in the garb of a friend without exciting suspicion, the more grievous are the injuries and the more fatal the wounds it inflicts.

And often there is more to be feared—as experience has often shown, and shows every day—where intercourse seems perfectly legitimate, as with relations, or in the discharge of duties, or with persons who from their virtues ought to be beloved. For with this too frequent and unguarded intercourse, the poisonous pleasure of sense insinuates itself; gradually instilling itself, until it penetrates into the very depths of the soul, and darkens the reason more and more, until things which are most dangerous are regarded as of no account; such as loving looks, words of mutual endearment, and charms of conversation; and thus, step by step, a ruinous fall is approached, or at the least some painful temptation which is with great difficulty overcome.

Once more I say to you—fly! for you are as tow. Trust not to being moistened, as it were, with the water of a good and strong purpose, and a resolution rather to die than to offend God; for by frequent excitement, the heat of the fire will gradually dry up the water of your good purpose, and, when you least expect it, will so attack you, that no respect will be left for friends or kindred, no fear of God, no regard for life or reputation, nor for all the pains of Hell. Therefore fly! fly! if indeed you would avoid being overtaken, made prisoner, and slain.

Secondly, avoid idleness, and be watchful and active, engaged with the thoughts and deeds suitable to your state of life.

Thirdly, never rebel against the will of superiors, but obey readily, doing promptly all that they bid you; and the more willingly obey those who humble you, and who are most opposed to your natural will and temperament.

Fourthly, beware of rashly judging your neighbour, and especially in regard to this sin; and if his fall be evident, show him pity rather than indignation, and do not despise him; try rather to gather from his fall the fruits of lowliness and self-knowledge, acknowledging yourself to be dust and nothing; draw near to God in prayer, and avoid more carefully than ever any intercourse, which may bring with it even the shadow of danger.

For if you are ready to judge and despise another, God will correct you to your cost, and will permit you to fall into the same fault, that you may be convinced of your pride; that, by such a humiliation, you may at the same time find the remedy for both these sins.

And, even if you do not fall into this sin, remember, that, unless you put away this sin of rash judgment, your state will still be one to be much concerned about.

Fifthly and lastly, take heed, lest, when you are favoured with some spiritual sweetness and delight, you fall into the snare of a certain vain complacency, and imagine yourself to be something, and that your enemies are no longer able to attack you, because you entertain towards them such a feeling of disgust, hatred, and loathing. If you are put off your guard in this manner, you will easily fall.

2. During the time of temptation, find out whether it arises from inward or outward causes.

By outward, I mean such things as curiosity of the eyes and ears, indulgence in fine dress, habits, and conversations which stir up this vice.

The remedies in such cases are modesty and decency, guard of the eyes and ears from what may stir up this evil, and (as I have said already) flight.

The inward causes are, either vigour of body, or imaginations of the mind which proceed either from our evil habits, or from the suggestions of the Devil.

The vigour of body must be brought down by fasting, chastisement, mortification, watchings, and similar hard measures; but these must be undertaken with discretion and under obedience.

Unholy thoughts, from whatever source they arise, must be remedied as follows:—

First, by constant occupation in the different duties which are consistent with our state of life; secondly, by prayer, and by meditation.

Let prayer be made in the following way:—

When you are first slightly conscious, I do not say of the evil thoughts themselves, but of those which lead up to them, at once fly in spirit to your Crucified Lord, and say, "My Jesus! my dear Jesus! make haste to help me, lest I fall into the enemy's hands!" At other times, clasping the Cross on which your Lord hangs, and kissing again and again the Wounds of His Sacred Feet, say lovingly,—"O beautiful Wounds, chaste Wounds, holy Wounds, wound now my heart, miserable and impure as it is, and free it from all that is offensive in Thy Sight."

At the time of the temptation to carnal indulgences I do not recommend you to meditate upon certain points—as many books suggest—as a remedy against this temptation; such, for instance, as the vileness of this vice, its insatiableness, the loathing and remorse which follow upon it, the peril and loss of goods, life, honour, and all such things. For this is so far from being a sovereign remedy against such temptations, that it may prove hurtful rather than otherwise; for if, on the one hand, the mind dispels these thoughts, on the other, it affords the opportunity and exposes us to the danger of taking pleasure in them, and consenting to the delight. Therefore the sure remedy is flight in all these cases, both from the thoughts themselves, and from everything—however contrary to them—which may bring them to the mind again.

Take, therefore, for your subject of meditation the Life and Passion of our Crucified Redeemer for this purpose. And if, during your meditation, the images of the same thoughts come before the mind's eye against your will, and molest you more than ever—as is frequently the case—do not therefore despond, nor leave off your meditation, neither turn your attention to these thoughts with a view to resisting them, but pursue it with all possible intenseness, taking no notice of these thoughts, which in no sense belong to you. There is no better plan of resisting them than this, however frequently these assaults may come.

You may finish your meditation with this, or some similar request,—"Deliver me, O my Creator and Redeemer, from my enemies, to the honour of Thy Passion and of Thy unspeakable Goodness;" and then give no further thought to the sin, for the bare remembrance of it is not without danger.

Never, at any time, stay to dispute with such temptations, whether you have consented or not; for this is a device of the Devil, who seeks, under the guise of a good motive, to harass you and render you distrustful and despondent; or hopes, by keeping your attention on such questions, to plunge you into some wrong pleasure.

Therefore, in this temptation (when you are not clear as to whether you have consented or not) it will be sufficient to confess the whole as briefly as possible to your spiritual father, and then to rest satisfied with his opinion upon the matter, without thinking about it more. Be careful, however, that you lay bare before him every thought, and do not let human respect or shame hinder you from doing so.

For if in all cases we need the virtue of humility in order to overcome our enemies, we must exercise it in this more than in any other; this vice being, as a rule, the punishment of pride.

3. When the temptation has gone, you must act in this way:—However free, and however secure you fancy yourself to be from all danger, yet keep your mind far away from those subjects which may have occasioned the temptation, even should you feel an inducement to do otherwise for the sake of some good and virtuous end. For this is a device of our corrupt nature, and a snare of our subtle enemy, who transforms himself into an angel of light, that he may draw us into the darkness.