Conclusion

We announced in the commencement of this work that the first part of it refers to the purgative way. We shall now explain how, in reality, it perfectly corresponds to this first state of the spiritual life. Self-knowledge, the detestation of sin, and the repression of concupiscence is the end we propose to ourselves in the purgative way, for we cannot apply a suitable remedy to a wound of which we are ignorant; consequently it is necessary to know ourselves in order to understand our disease. We do not take much pains to cure a malady which we cherish. Finally, we shall never be perfectly restored to health, unless we remove the causes of the disease, which are, as regards the soul, the revolts of concupiscence. It is, therefore, indispensably necessary to eradicate our propensity to evil even from its roots. We have elucidated, in the fourth chapter of this First Part, the method of acquiring self-knowledge, the source of our defects and predominant passion. In the first, second, and third chapters we have considered the motives for detesting even venial sin, and of destroying its principal causes, which are tepidity and the abuse of grace. Lastly, in the fifth and sixth chapters we have adduced powerful motives for combating our evil tendencies, and particularly the fear of human respect and sloth in rising. These subjects treated of in the first part of this work evidently relate to the purgative way, since we lead the reader gradually to the end to which this way must tend, namely, self-knowledge, abhorrence of sin, and the repression of concupiscence.

A faithful observance of these instructions will not merely enable us to conquer the vices against which they are directed, but will facilitate our progress in solid virtue and in the practice of the means for its attainment, which shall be indicated in the Second Part, which corresponds to the illuminative way.