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WE 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.
5. I wish, therefore, to propose a test whereby it may be seen when these delights of the senses aforementioned are profitable and when they are not. And it is that, whensoever a person hears music and other things, and sees pleasant things, and is conscious of sweet perfumes, or tastes things that are delicious, or feels soft touches, if his thought and the affection of his will are at once centred upon God and if that thought of God gives him more pleasure than the movement of sense which causes it, and save for that he finds no pleasure in the said movement, this is a sign that he is receiving benefit therefrom, and that this thing of sense is a help to his spirit. In this way such things may be used, for then such things of sense subserve the end for which God created and gave them, which is that He should be the better loved and known because of them. And it must be known, furthermore, that one upon whom these things of sense cause the pure spiritual effect which I describe has no desire for them, and makes hardly any account of them, though they cause him great pleasure when they are offered to him, because of the pleasure which, as I have said, they cause him in God. He is not, however, solicitous for them, and when they are offered to him, as I say, his will passes from them at once and he abandons it to God and sets it upon Him.
6. The reason why he cares little for these motives, although they help him on his journey to God, is that the spirit which is ready to go by every means and in every way to God is so completely nourished and prepared and satisfied by the spirit of God that it lacks nothing and desires nothing; or, if it desires anything to that end, the desire at once passes and is forgotten, and the soul makes no account of it. But one that feels not this liberty of spirit in these things and pleasures of sense, but whose will rests in these pleasures and feeds upon them, is greatly harmed by them and should withdraw himself from the use of them. For, although his reason may desire to employ them to journey to God, yet, inasmuch as his desire finds pleasure in them which is according to sense, and their effect is ever dependent upon the pleasure which they give, he is certain to find hindrance in them rather than help, and harm rather than profit. And, when he sees that the desire for such recreation reigns in him, he must mortify it; for, the stronger it becomes, the more imperfection he will have and the greater will be his weakness.
7. So whatever pleasure coming from sense presents itself to the spiritual person, and whether it come to him by chance or by design, he must make use of it only for God, lifting up to Him the rejoicing of his soul so that his rejoicing may be useful and profitable and perfect; realizing that all rejoicing which implies not renunciation and annihilation of every other kind of rejoicing, although it be with respect to something apparently very lofty, is vain and profits not, but is a hindrance towards the union of the will in God.