Natural Human Inclinations. (Rewritten).

There is another group of principles that, for several reasons, can be placed under the broad heading of Desires, though they are clearly different in some ways from that form of desire known as the appetites.These principles, which are called the Propensities or Propensive principles in order to distinguish them from the appetites, seem to depend less on the condition of the physical body for their existence and activity than the appetites do. These are what we commonly call inclinations. Since they are, to some extent, removed from the outward senses, which form the basis for the action of the appetites, they plainly stand closer to the higher and more important principles of our nature. For that reason, in the usual way we judge the different parts of our mental constitution, they are seen as holding a higher rank. Some of the principles that belong under this general heading — for it is not necessary to list them all, and even less necessary to examine them one by one — are the principle of self-preservation, or the desire for continued existence; curiosity, or the desire for knowledge; sociality, or the desire for society; self-love, or the desire for happiness; the desire for esteem; and several others.

Human Appetites. (rewritten)

It is worth keeping in mind that the main human appetites and propensities, in their particular forms, are really different expressions of desire. So if it matters that our desires be rightly governed, then it matters just as much that the specific appetites and propensities desire takes on, in the proper circumstances, be rightly governed too. The same is true of the affections. Like the appetites and propensive principles, the affections have desire as one of their essential and leading elements, and they also can run into excess.

(1) — The appetites are good when they remain in their proper place. But when they are not rightly regulated — when they are not kept to their proper occasions and objects — they become a source of serious harm. I believe it is generally understood that excessive indulgence of the appetites, the “lower passions,” as they are sometimes called, is the real source of inward moral impurity. This is a state of mind that, sadly, most people probably know from experience better than any explanation could describe. The way people speak about the appetites shows clearly what they think about this. Whenever the appetites move beyond their proper sphere and measure, people describe them as low, degrading, and polluting, and compare those who indulge them in that way to swine wallowing in the mud.

Our own consciousness also bears witness to this. When the appetites are fully subdued and kept in their place, the person who experiences them — at least as far as the appetites are concerned — feels pure in heart. But when this is not the case, there is not only guilt, but degradation. There is an inward awareness of what may be called, figuratively, a stain or blot on the mind. The soul knows, by its own experience, that it is not what it is at other times. 

A holy soul may be compared to a mirror into which God may look and see the features of his own character reflected. But when the soul yields to the improper influence of the appetites, that mirror becomes stained and darkened, and God is no longer seen in it.

Wholly Devoted to God: Mortifications

Reflections on
the Life of
Madame Jeanne de la Mothe Guyon.

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We are to consult our own improvement and good, as well as of others — Desires to be wholly the Lord’s — Efforts to keep the outward appetites in subjection

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“Thou shalt love thy neighbour as thyself.” Our own vineyard is not to be neglected. True Christianity verifies its existence and its character, not merely in doing good to others, but partly, at least, in the regulation of our own inward nature. It is not enough to visit the sick and teach the ignorant, to feed the hungry and clothe the naked, while we leave our own appetites and passions unsubdued, unregulated.

The Desire for Knowledge

The desire of knowledge is another principle, coming under the same general class of mental tendencies, which requires regulation; but which never can be regulated without faith. 

As those, who are desirous of making God’s law the rule of their conduct, we are at liberty to know only what God would have us know. It would certainly be absurd to suppose, that the principle of curiosity, one of the most powerful principles in our mental constitution, operating for the most part during all the moments of consciousness, and involving in its action immense consequences both to ourselves and others, is permitted to act without being responsible to law, and without incurring either guilt or merit. 

In this thing, as in other things, we must trust ourselves with God; believing that he will furnish opportunities of knowledge, and will give strength in the pursuit of knowledge, whenever his providence and his law impose duties which render knowledge desirable and necessary. 

Remain, therefore, in the attitude of waiting upon God, who gives light to the understanding, as well as renovation to the heart. Neither yield to fear on the one hand, nor to the suggestions of eager desire on the other. As christians we ought not to desire, and we certainly do not need any light, which comes from the world or from a worldly spirit; but the illumination, which comes from God’s wisdom and God’s will, is indispensable. And it is so, because it is precisely that kind and degree of light, which is adapted to the situation in which his providence has placed us. And this light he will never fail to give us, if in humility and consecration of heart we are willing to trust him for it.

— edited from The Life of Faith, Part 2, Chapter 5.

Faith and The Desire for Life

The Appetites, which always attract especial attention as having usurped a dominion over man to which they are not entitled, are tendencies or desires, which are closely connected with the necessities of our physical system. We have seen in what manner they may be regulated and purified. 

The propensive principles, which are more closely connected with the necessities of the mental nature, and are generally regarded as sustaining a higher rank, are liable to be perverted, as well as the appetites; and need continually the purifying influences and the restraints of sanctifying grace. And if faith, by its action either direct or indirect, can purify and subordinate the lower principles, which are so often perverted and are known to be so violent in their perversion, there is no reason to suppose that it has less of regulating and sanctifying efficacy in its application to other and higher parts of our nature.
 

The desire of life, that is to say, the desire of the preservation and of the continuance of life, is not, in the proper sense of the terms, an Appetite; but it is obviously an implanted principle of our nature, which may properly be denominated a PROPENSITY. 

He, who has faith, may be said, just in proportion as he has it, to take his “life in his hands,” as the Scriptures express it, and to hold it at the divine pleasure. The anxieties, which afflict others, and which often render their lives a burden, do not, in a great degree, trouble those, who believe. Admitting, as they cannot well do otherwise, the correctness of the common remark, that in life we are in the midst of death, and admitting all that can be justly said of our constant exposure to various sufferings, they leave the issues of their earthly being in his hands, who gave it, without disquieting solicitude. The season of danger, even when the natural instincts take the alarm, is not a season of distrust and unholy fear; and when in the course of divine providence, the hour of dissolution comes, it comes rightly and well. “Is not the life,” says the Savior, “more than meat, and the body than raiment? Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?”

— edited from The Life of Faith, Part 2, Chapter 5

Extinction of the Unsanctified Love of Created Things

The state of inward annihilation is characterized, in the first place, by the extinction of all unregulated or unsanctified love of created things, or "love of the creatures," as it is sometimes expressed. Accordingly, we cannot say that a person is interiorly lost or annihilated, who is in any degree the slave of his appetites. The action of the appetites, when directed to their original objects, and when subjected to the regulation of a purified conscience, is undoubtedly consistent with this state: that is to say, when they are exercised, not from a view to the mere pleasure which they afford, but in accordance with their primitive constitution, and consequently in accordance with the will of God. But he, who takes delight in the pleasures of the senses, and indulges the lower appetites of our nature, that the attendant pleasures, rather than the original objects of the senses may be realized, has not so crucified and slain himself, that he can be said to be inwardly annihilated. There is still within himself the germination and the growth of that form of selfish gratification, which may properly be called a "love of the creatures."

A similar statement may be made in regard to those principles, which are understood to be higher in rank than the Appetites; and which, in order to distinguish them from the lower or appetitive part of our nature, may properly be denominated the Propensities and the Affections; such as the social propensity, the desire of knowledge, the desire of esteem, the filial affection, the parental affection, friendship, and the love of country. If  these propensive principles and affections, whatever comparative rank they may sustain, are not perfectly subordinated to the principle of supreme love to God, if they exist in such a degree as to be in conflict with what the law of God requires, then it is very clear that the state of mind does not exist, which, in the language of religious experience, is denominated "interior annihilation." There is still a vigorous portion of the life of the "old man," which has not been slain. And hence it is, that we lay down the extinction of the love of created things or "love of the creatures," with the explanation and illustration of the meaning of the terms just given, as one of the characteristics of the state of mind under consideration. Of a person, who is thus interiorly annihilated, it can be truly said, "he is crucified to the world, and the world is crucified to him."

— edited from The Interior or Hidden Life (2nd edition, 1844) Part3, Chapter 12.

Unchastened Curiosity

The principle of curiosity, like the other propensities which have been mentioned, is an original principle of our mental constitution. It is implanted there in the wisdom and goodness of the great Being, who constituted the mind; and may justly be regarded as an appropriate and essential attribute of every rational nature. It is hardly necessary to say, that this principle is given to be employed. It is altogether desirable and proper, that men should inquire, and reflect, and obtain knowledge. But this principle also is liable to be perverted. One of the greatest obstacles, which practical sanctification has to contend with, is the prevalence of a spirit of irregular and unchastened curiosity. It is here that Satan has taken up his position in great security and strength, almost unseen by any one; and is throwing his weapons, and slaying numbers, who seem to be entirely ignorant what poisoned dart has hit them.

I will take a case, by no means an uncommon one, which will stand for many others. Here is an individual, a member of a church, who sustains in the view of his brethren, a fair religious reputation, but who, by his own confession, has but little real communion with God, and like many others, has but little religious enjoyment. And what is the reason of this? He is constant at church; he is regular in his family devotions; he is fair and honest in his transactions in business; he is liberal to the poor and to the cause of religious missions; and he does not perceive himself, and others do not clearly perceive, why he does not walk with God, and enjoy continually the light of his countenance. But  the reason is, that he is ignorantly seeking himself and making an idol of himself, contrary to the will and the honor of God, by indulging a wandering and excessive curiosity. It has perhaps never occurred to him that he is as much accountable to God for the regulation of the curious or inquisitive propensity, as for any other principle of our nature. This principle he exercises in a way to gratify himself, by indulging inordinately in a variety of miscellaneous reading, by lending an itching ear to the constant influx of political news, by taking an undue interest in the constantly circulating gossip of families and neighborhoods; in a word, by a strong and almost irresistible craving to hear every thing that is to be heard, and to know every thing that is to be known, whether good or evil, profitable or unprofitable. Like the Athenians of old, he spends no small portion of that time which God has committed to him as a precious trust, in telling or hearing some new thing. Such is the melancholy statement, which is applicable to hundreds and thousands of those who bear the Christian name. There can be no doubt that the evils of this state of things are manifold and great.

— from The Interior or Hidden Life (1844) Part 2, Chapter 7.