DARK NIGHT OF THE SOUL
by
Saint John of the Cross
(1542
- 1591)
DARK
NIGHT
Exposition of the stanzas describing the method followed by the soul in its journey upon the spiritual road to the attainment of the perfect union of love with God, to the extent that is possible in this life. Likewise are described the properties belonging to the soul that has attained to the said perfection, according as they are contained in the same stanzas.
In this book are first
set down all the stanzas which are to be expounded; afterwards, each of the
stanzas is expounded separately, being set down before its exposition; and then
each line is expounded separately and in turn, the line itself also being set
down before the exposition. In the first two stanzas are expounded the effects
of the two spiritual purgations: of the sensual part of man and of the spiritual
part. In the other six are expounded various and wondrous effects of the
spiritual illumination and union of love with God.
- On
a dark night, Kindled in love with yearnings—oh, happy chance!—
I went forth without being observed, My house being now at rest.
- In
darkness and secure, By the secret ladder, disguised—oh, happy chance!—
In darkness and in concealment, My house being now at rest.
- In
the happy night, In secret, when none saw me,
Nor I beheld aught, Without light or guide, save that which burned in
my heart.
- This
light guided me More surely than the light of noonday
To the place where he (well I knew who!) was awaiting me— A place
where none appeared.
- Oh,
night that guided me, Oh, night more lovely than the dawn,
Oh, night that joined Beloved with lover, Lover transformed in the
Beloved!
- Upon
my flowery breast, Kept wholly for himself alone,
- There
he stayed sleeping, and I caressed him, And the fanning of the cedars made a
breeze.
- The
breeze blew from the turret As I parted his locks;
With his gentle hand he wounded my neck And caused all my senses to
be suspended.
- I
remained, lost in oblivion; My face I reclined on the Beloved.
All ceased and I abandoned myself, Leaving my cares forgotten among
the lilies.
Begins the exposition of the stanzas which treat of the way and manner which the soul follows upon the road of the union of love with God.
Before we enter upon the exposition of these stanzas, it is well to understand here that the soul that utters them is now in the state of perfection, which is the union of love with God, having already passed through severe trials and straits, by means of spiritual exercise in the narrow way of eternal life whereof Our Saviour speaks in the Gospel, along which way the soul ordinarily passes in order to reach this high and happy union with God. Since this road (as the Lord Himself says likewise) is so strait, and since there are so few that enter by it,19 the soul considers it a great happiness and good chance to have passed along it to the said perfection of love, as it sings in this first stanza, calling this strait road with full propriety ‘dark night,’ as will be explained hereafter in the lines of the said stanza. The soul, then, rejoicing at having passed along this narrow road whence so many blessings have come to it, speaks after this manner.
BOOK THE FIRST
Which
treats of the Night of Sense.
STANZA
THE FIRST
On
a dark night, Kindled in love with yearnings—oh, happy chance!—
I went forth without being observed, My house being now at rest.
EXPOSITION
IN this first stanza the
soul relates the way and manner which it followed in going forth, as to its
affection, from itself and from all things, and in dying to them all and to
itself, by means of true mortification, in order to attain to living the sweet
and delectable life of love with God; and it says that this going forth from
itself and from all things was a ‘dark night,’ by which, as will be
explained hereafter, is here understood purgative contemplation, which causes
passively in the soul the negation of itself and of all things referred to
above.
2. And this going forth
it says here that it was able to accomplish in the strength and ardour which
love for its Spouse gave to it for that purpose in the dark contemplation
aforementioned. Herein it extols the great happiness which it found in
journeying to God through this night with such signal success that none of the
three enemies, which are world, devil and flesh (who are they that ever impede
this road), could hinder it; inasmuch as the aforementioned night of purgative20 contemplation
lulled to sleep and mortified, in the house of its sensuality, all the passions
and desires with respect to their mischievous desires and motions. The line,
then, says:
On
a dark night
Sets
down the first line and begins to treat of the imperfections of beginners.
INTO this dark night
souls begin to enter when God draws them forth from the state of
beginners—which is the state of those that meditate on the spiritual
road—and begins to set them in the state of progressives—which is that of
those who are already contemplatives—to the end that, after passing through
it, they may arrive at the state of the perfect, which is that of the Divine
20
[More exactly: ‘purificative.’]
union of the soul with
God. Wherefore, to the end that we may the better understand and explain what
night is this through which the soul passes, and for what cause God sets it
therein, it will be well here to touch first of all upon certain characteristics
of beginners (which, although we treat them with all possible brevity, will not
fail to be of service likewise to the beginners themselves), in order that,
realizing the weakness of the state wherein they are, they may take courage, and
may desire that God will bring them into this night, wherein the soul is
strengthened and confirmed in the virtues, and made ready for the inestimable
delights of the love of God. And, although we may tarry here for a time, it will
not be for longer than is necessary, so that we may go on to speak at once of
this dark night.
1
It must be known,
then, that the soul, after it has been definitely converted to the service of
God, is, as a rule, spiritually nurtured and caressed by God, even as is the
tender child by its loving mother, who warms it with the heat of her bosom and
nurtures it with sweet milk and soft and pleasant food, and carries it and
caresses it in her arms; but, as the child grows bigger, the mother gradually
ceases caressing it, and, hiding her tender love, puts bitter aloes upon her
sweet breast, sets down the child from her arms and makes it walk upon its feet,
so that it may lose the habits of a child and betake itself to more important
and substantial occupations. The loving mother is like the grace of God, for, as
soon as the soul is regenerated by its new warmth and fervour for the service of
God, He treats it in the same way; He makes it to find spiritual milk, sweet and
delectable, in all the things of God, without any labour of its own, and also
great pleasure in spiritual exercises, for here God is giving to it the breast
of His tender love, even as to a tender child.
2
Therefore, such a soul finds its delight in spending long periods—perchance
whole nights—in prayer; penances are its pleasures; fasts its joys; and its
consolations are to make use of the sacraments and to occupy itself in Divine
things. In the which things spiritual persons (though taking part in them with
great efficacy and persistence and using and treating them with great care)
often find themselves, spiritually speaking, very weak and imperfect. For since
they are moved to these things and to these spiritual exercises by the
consolation and pleasure that they find in them, and since, too, they have not
been prepared for them by the practice of earnest striving in the virtues, they
have many faults and imperfections with respect to these spiritual actions of
theirs; for, after all, any man’s actions correspond to the habit of
perfection attained by him. And, as these persons have not had the opportunity
of acquiring the said habits of strength, they have necessarily to work like
feebler children, feebly. In order that this may be seen more clearly, and
likewise how much these beginners in the virtues lacks with respect to the works
in which they so readily engage with the pleasure aforementioned, we shall
describe it by reference to the seven capital sins, each in its turn, indicating
some of the many imperfections which they have under each heading; wherein it
will be clearly seen how like to children are these persons in all they do. And
it will also be seen how many blessings the dark night of which we shall
afterwards treat brings with it, since it cleanses the soul and purifies it from
all these imperfections.
Of
certain spiritual imperfections which beginners have with respect to the habit
of pride.
AS these beginners feel
themselves to be very fervent and diligent in spiritual things and devout
exercises, from this prosperity (although it is true that holy things of their
own nature cause humility) there often comes to them, through their
imperfections, a certain kind of secret pride, whence they come to have some
degree of satisfaction with their works and with themselves. And hence there
comes to them likewise a certain desire, which is somewhat vain, and at times
very vain, to speak of spiritual things in the presence of others, and sometimes
even to teach such things rather than to learn them. They condemn others in
their heart when they see that they have not the kind of devotion which they
themselves desire; and sometimes they even say this in words, herein resembling
the Pharisee, who boasted of himself, praising God for his own good works and
despising the publican.21
1
In these persons the devil
often increases the fervour that they have and the desire to perform these and
other works more frequently, so that their pride and presumption may grow
greater. For the devil knows quite well that all these works and virtues which
they perform are not only valueless to them, but even become vices in them. And
such a degree of evil are some of these persons wont to reach that they would
have none appear good save themselves; and thus, in deed and word, whenever the
opportunity occurs, they condemn them and slander them, beholding the mote in
their brother’s eye and not considering the beam which is in their own;22 they
strain at another’s gnat and themselves swallow a camel.23
2
Sometimes, too, when their spiritual masters, such as confessors and superiors,
do not approve of their spirit and behavior (for they are anxious that all they
do shall be esteemed and praised), they consider that they do not understand
them, or that, because they do not approve of this and comply with that, their
confessors are themselves not spiritual. And so they immediately desire and
contrive to find some one else who will fit in with their tastes; for as a rule
they desire to speak of spiritual matters with those who they think will praise
and esteem what they do, and they flee, as they would from death, from those who
disabuse them in order to lead them into a safe road—sometimes they even
harbour ill-will against them. Presuming thus,24 they
are wont to resolve much and accomplish very little. Sometimes they are anxious
that others shall realize how spiritual and devout they are, to which end they
occasionally give outward evidence thereof in movements, sighs and other
ceremonies; and at times they are apt to fall into certain ecstasies, in public
rather than in secret, wherein the devil aids them, and they are pleased that
this should be noticed, and are often eager that it should be noticed more.25
3
Many such persons desire to
be the favourites of their confessors and to become intimate with them, as a
result of which there beset them continual occasions of envy and disquiet.26 They
are too much embarrassed to confess their sins nakedly, lest their confessors
should think less of them, so they palliate them and make them appear less evil,
and thus it is to excuse themselves rather than to accuse themselves that they
go to confession. And sometimes they seek another confessor to tell the wrongs
that they have done, so that their own confessor shall think they have done
nothing wrong at all, but only good; and thus they always take pleasure in
telling him what is good, and sometimes in such terms as make it appear to be
greater than it is rather than less, desiring that he may think them to be good,
when it would be greater humility in them, as we shall say, to depreciate it,
and to desire that neither he nor anyone else should consider them of account.
4
Some of these beginners, too, make little of their faults, and at other times
become over-sad when they see themselves fall into them, thinking themselves to
have been saints already; and thus they become angry and impatient with
themselves, which is another imperfection. Often they beseech God, with great
yearnings, that He will take from them their imperfections and faults, but they
do this that they may find themselves at peace, and may not be troubled by them,
rather than for God’s sake; not realizing that, if He should take their
imperfections from them, they would probably become prouder and more
presumptuous still. They dislike praising others and love to be praised
themselves; sometimes they seek out such praise. Herein they are like the
foolish virgins, who, when their lamps could not be lit, sought oil from others.27
5
From these imperfections some souls go on to develop28 many
very grave ones, which do them great harm. But some have fewer and some more,
and some, only the first motions thereof or little beyond these; and there are
hardly any such beginners who, at the time of these signs of fervour,29
fall not into some of these errors.30 But
those who at this time are going on to perfection proceed very differently and
with quite another temper of spirit; for they progress by means of humility and
are greatly edified, not only thinking naught of their own affairs, but having
very little satisfaction with themselves; they consider all others as far
better, and usually have a holy envy of them, and an eagerness to serve God as
they do. For the greater is their fervour, and the more numerous are the works
that they perform, and the greater is the pleasure that they take in them, as
they progress in humility, the more do they realize how much God deserves of
them, and how little is all that they do for His sake; and thus, the more they
do, the less are they satisfied. So much would they gladly do from charity and
love for Him, that all they do seems to them naught; and so greatly are they
importuned, occupied and absorbed by this loving anxiety that they never notice
what others do or do not; or if they do notice it, they always believe, as I
say, that all others are far better than they themselves. Wherefore, holding
themselves as of little worth, they are anxious that others too should thus hold
them, and should despise and depreciate that which they do. And further, if men
should praise and esteem them, they can in no wise believe what they say; it
seems to them strange that anyone should say these good things of them.
|
21
22 23 24 25 |
|
26 [Lit.,
‘a thousand envies and disquietudes.’]27
St.
Matthew xxv, 8. [Lit.,
‘who, having their lamps dead, sought oil from without.’]28
[Lit., ‘to have.’]29
[Lit., ‘these fervours.’]30
[Lit., ‘into something of
this.’]
1
Together with great tranquillity and humbleness, these souls have a deep desire
to be taught by anyone who can bring them profit; they are the complete opposite
of those of whom we have spoken above, who would fain be always teaching, and
who, when others seem to be teaching them, take the words from their mouths as
if they knew them already. These souls, on the other hand, being far from
desiring to be the masters of any, are very ready to travel and set out on
another road than that which they are actually following, if they be so
commanded, because they never think that they are right in anything whatsoever.
They rejoice when others are praised; they grieve only because they serve not
God like them. They have no desire to speak of the things that they do, because
they think so little of them that they are ashamed to speak of them even to
their spiritual masters, since they seem to them to be things that merit not
being spoken of. They are more anxious to speak of their faults and sins, or
that these should be recognized rather than their virtues; and thus they incline
to talk of their souls with those who account their actions and their
spirituality of little value. This is a characteristic of the spirit which is
simple, pure, genuine and very pleasing to God. For as the wise Spirit of God
dwells in these humble souls, He moves them and inclines them to keep His
treasures secretly within and likewise to cast out from themselves all evil. God
gives this grace to the humble, together with the other virtues, even as He
denies it to the proud.
2
These souls will give their heart’s blood to anyone that serves God, and will
help others to serve Him as much as in them lies. The imperfections into which
they see themselves fall they bear with humility, meekness of spirit and a
loving fear of God, hoping in Him. But souls who in the beginning journey with
this kind of perfection are, as I understand, and as has been said, a minority,
and very few are those who we can be glad do not fall into the opposite errors.
For this reason, as we shall afterwards say, God leads into the dark night those
whom He desires to purify from all these imperfections so that He may bring them
farther onward.
Of
some imperfections which some of these souls are apt to have, with respect to
the second capital sin, which is avarice, in the spiritual sense.
MANY
of these beginners have also at times great spiritual avarice. They will be
found to be discontented with the spirituality which God gives them; and they
are very disconsolate and querulous because they find not in spiritual things
the consolation that they would desire. Many can never have enough of listening
to counsels and learning spiritual precepts, and of possessing and reading many
books which treat of this matter, and they spend their time on all these things
rather than on works of mortification and the perfecting of the inward poverty
of spirit which should be theirs. Furthermore, they burden themselves with
images and rosaries which are very curious; now they put down one, now take up
another; now they change about, now change back again; now they want this kind
of thing, now that, preferring one kind of cross to another, because it is more
curious.
And others you will see
adorned with agnusdeis31 and
relics and tokens,32 like
children with trinkets. Here I condemn the attachment of the heart, and the
affection which they have for the nature, multitude and curiosity of these
things, inasmuch as it is quite contrary to poverty of spirit which considers
only the substance of devotion, makes use only of what suffices for that end and
grows weary of this other kind of multiplicity and curiosity. For true devotion
must issue from the heart, and consist in the truth and substances alone of what
is represented by spiritual things; all the rest is affection and attachment
proceeding from imperfection; and in order that one may pass to any kind of
perfection it is necessary for such desires to be killed.
1
I knew a person who for more
than ten years made use of a cross roughly formed from a branch33
that had been blessed, fastened with a pin twisted round it; he had
never ceased using it, and he always carried it about with him until I took it
from him; and this was a person of no small sense and understanding. And I saw
another who said his prayers using beads that were made of bones from the spine
of a fish; his devotion was certainly no less precious on that account in the
sight of God, for it is clear that these things carried no devotion in their
workmanship or value. Those, then, who start from these beginnings and make good
progress attach themselves to no visible instruments, nor do they burden
themselves with such, nor desire to know more than is necessary in order that
they may act well; for they set their eyes only on being right with God and on
pleasing Him, and therein consists their covetousness. And thus with great
generosity they give away all that they have, and delight to know that they have
it not, for God’s sake and for charity to their neighbour, no matter whether
these be spiritual things or temporal. For, as I say, they set their eyes only
upon the reality of interior perfection, which is to give pleasure to God and in
naught to give pleasure to themselves.
2
But neither from these
imperfections nor from those others can the soul be perfectly purified until God
brings it into the passive purgation of that dark night whereof we shall speak
presently. It befits the soul, however, to contrive to labour, in so far as it
can, on its own account, to the end that it may purge and perfect itself, and
thus may merit being taken by God into that Divine care wherein it becomes
healed of all things that it was unable of itself to cure. Because, however
greatly the soul itself labours, it cannot actively purify itself so as to be in
the least degree prepared for the Divine union of perfection of love, if God
takes not its hand and purges it not in that dark fire, in the way and manner
that we have to describe.
31 The
agnusdei was a wax medal with a representation of the lamb stamped upon
it, often blessed by the Pope; at the time of the Saint such medals were greatly
sought after, as we know from various references in St. Teresa’s letters.
32 [The
word nómina, translated ‘token,’ and normally meaning list, or
‘roll,’ refers to a relic on which were written the names of saints. In
modern Spanish it can denote a medal or amulet used superstitiously.]
33 [No doubt a branch of palm, olive or rosemary, blessed in church on Palm Sunday, like the English palm crosses of to-day. ‘Palm Sunday’ is in Spanish Domingo de ramos: ‘Branch Sunday.’]
Of
other imperfections which these beginners are apt to have with respect to the
third sin, which is luxury.
MANY of these beginners
have many other imperfections than those which I am describing with respect to
each of the deadly sins, but these I set aside, in order to avoid prolixity,
touching upon a few of the most important, which are, as it were, the origin and
cause of the rest. And thus, with respect to this sin of luxury (leaving apart
the falling of spiritual persons into this sin, since my intent is to treat of
the imperfections which have to be purged by the dark night), they have many
imperfections which might be described as spiritual luxury, not because they are
so, but because the imperfections proceed from spiritual things. For it often
comes to pass that, in their very spiritual exercises, when they are powerless
to prevent it, there arise and assert themselves in the sensual part of the soul
impure acts and motions, and sometimes this happens even when the spirit is deep
in prayer, or engaged in the Sacrament of Penance or in the Eucharist. These
things are not, as I say, in their power; they proceed from one of three causes.
1
The first cause from which they often proceed is the pleasure which human nature
takes in spiritual things. For when the spirit and the sense are pleased, every
part of a man is moved by that pleasure34 to
delight according to its proportion and nature. For then the spirit, which is
the higher part, is moved to pleasure35 and
delight in God; and the sensual nature, which is the lower part, is moved to
pleasure and delight of the senses, because it cannot possess and lay hold upon
aught else, and it therefore lays hold upon that which comes nearest to itself,
which is the impure and sensual. Thus it comes to pass that the soul is in deep
prayer with God according to the spirit, and, on the other hand, according to
sense it is passively conscious, not without great displeasure, of rebellions
and motions and acts of the senses, which often happens in Communion, for when
the soul receives joy and comfort in this act of love, because this Lord bestows
it (since it is to that end that He gives Himself), the sensual nature takes
that which is its own likewise, as we have said, after its manner. Now as, after
all, these two parts are combined in one individual, they ordinarily both
participate in that which one of them receives, each after its manner; for, as
the philosopher says, everything that is received is in the recipient after the
manner of the same recipient. And thus, in these beginnings, and even when the
soul has made some progress, its sensual part, being imperfect, oftentimes
receives the Spirit of God with the same imperfection. Now when this sensual
part is renewed by the purgation of the dark night which we shall describe, it
no longer has these weaknesses; for it is no longer this part that receives
aught, but rather it is itself received into the Spirit. And thus it then has
everything after the manner of the Spirit.
2.
The second cause whence these rebellions sometimes proceed is the devil, who, in
order to disquiet and disturb the soul, at times when it is at prayer or is
striving to pray, contrives to stir up these motions of impurity in its nature;
and if the soul gives heed to any of these, they cause it great harm. For
through fear of these not only do persons become lax in prayer—which is the
aim of the devil when he begins to strive with them—but some give up prayer
altogether, because they think
that these things attack them more during that exercise than apart from
it, which is true, since the devil attacks them then more than at other times,
so that they may give up spiritual exercises. And not only so, but he succeeds
in portraying to them very vividly things that are most foul and impure, and at
times are very closely related to certain spiritual things and persons that are
of profit to their souls, in order to terrify them and make them fearful; so
that those who are affected by this dare not even look at anything or meditate
upon anything, because they immediately encounter this temptation. And upon
those who are inclined to melancholy this acts with such effect that they become
greatly to be pitied since they are suffering so sadly; for this trial reaches
such a point in certain persons, when they have this evil humour, that they
believe it to be clear that the devil is ever present with them and that they
have no power to prevent this, although some of these persons can prevent his
attack by dint of great effort and labour. When these impurities attack such
souls through the medium of melancholy, they are not as a rule freed from them
until they have been cured of that kind of humour, unless the dark night has
entered the soul, and rids them of all impurities, one after another.36
2
The third source whence these impure motions are apt to proceed in order to make
war upon the soul is often the fear which such persons have conceived for these
impure representations and motions. Something that they see or say or think
brings them to their mind, and this makes them afraid, so that they suffer from
them through no fault of their own.
3
There are also certain souls of so tender and frail a nature that, when
there comes to them some spiritual consolation or some grace in prayer, the
spirit of luxury is with them immediately, inebriating and delighting their
sensual nature in such manner that it is as if they were plunged into the
enjoyment and pleasure of this sin; and the enjoyment remains, together with the
consolation, passively, and sometimes they are able to see that certain impure
and unruly acts have taken place. The reason for this is that, since these
natures are, as I say, frail and tender, their humours are stirred up and their
blood is excited at the least disturbance. And hence come these motions; and the
same thing happens to such souls when they are enkindled with anger or suffer
any disturbance or grief.37
4
Sometimes, again, there arises within these spiritual persons,
whether they be speaking or performing spiritual actions, a certain vigour and
bravado, through their having regard to persons who are present, and before
these persons they display a certain kind of vain gratification. This also
arises from luxury of spirit, after the manner wherein we here understand it,
which is accompanied as a rule by complacency in the will.
5 Some of these persons make friendships of a spiritual kind with others, which oftentimes arise from luxury and not from spirituality; this may be known to be the case when the remembrance of that friendship causes not the remembrance and love of God to grow, but occasions remorse of conscience. For, when the friendship is purely spiritual, the love of God grows with it; and the more the soul remembers it, the more it remembers the love of God, and the greater the desire it has for God; so that, as the one grows, the other grows also. For the spirit of God has this property, that it increases good by adding to it more good, inasmuch as there is likeness and conformity between them. But, when this love arises from the vice of sensuality aforementioned, it produces the contrary effects; for the more the one grows, the more the other decreases, and the remembrance of it likewise. If that sensual love grows, it will at once be observed that the soul’s love of God is becoming colder, and that it is forgetting Him as it remembers that love; there comes to it, too, a certain remorse of conscience. And, on the other hand, if the love of God grows in the soul, that other love becomes cold and is forgotten; for, as the two are contrary to one another, not only does the one not aid the other, but the one which predominates quenches and confounds the other, and becomes strengthened in itself, as the philosophers say. Wherefore Our Saviour said in the Gospel: ‘That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.’38 That is to say, the love which is born of sensuality ends in sensuality, and that which is of the spirit ends in the spirit of God and causes it to grow. This is the difference that exists between these two kinds of love, whereby we may know them.
8. When the soul enters
the dark night, it brings these kinds of love under control. It strengthens and
purifies the one, namely that which is according to God; and the other it
removes and brings to an end; and in the beginning it causes both to be lost
sight of, as we shall say hereafter.
|
34
|
[Lit.,
‘recreation.’] |
|
|
35
|
[Lit.,
‘recreation.’] |
|
36
[Lit.,
‘of everything.’]
37
All writers who comment upon
this delicate matter go into lengthy and learned explanations of it, though in
reality there is little that needs to be added to the Saint’s clear and apt
exposition. It will be remembered that St. Teresa once wrote to her brother
Lorenzo, who suffered in this way: ‘As to those stirrings of sense. . . . I am
quite clear they are of no account, so the best thing is to make no account of
them’ (LL. 168). The most effective means of calming souls tormented by these
favours is to commend them to a discreet and wise director whose counsel they
may safely follow. The Illuminists committed the grossest errors in dealing with
this matter.
Of
the imperfections into which beginners fall with respect to the sin of wrath.
BY reason of the
concupiscence which many beginners have for spiritual consolations, their
experience of these consolations is very commonly accompanied by many
imperfections proceeding from the sin of wrath; for, when their delight and
pleasure in spiritual things come to an end, they naturally become embittered,
and bear that lack of sweetness which they have to suffer with a bad grace,
which affects all that they do; and they very easily become irritated over the
smallest matter—sometimes, indeed, none can tolerate them. This frequently
happens after they have been very pleasantly recollected in prayer according to
sense; when their pleasure and delight therein come to an end, their nature is
naturally vexed and disappointed, just as is the child when they take it from
the breast of which it was enjoying the sweetness. There is no sin in this
natural vexation, when it is not permitted to indulge itself, but only
imperfection, which must be purged by the aridity and severity of the dark
night.
1
There are other of these spiritual persons, again, who fall into
another kind of spiritual wrath: this happens when they become irritated at the
sins of others, and keep watch on those others with a sort of uneasy zeal. At
times the impulse comes to them to reprove them angrily, and occasionally they
go so far as to indulge it39 and
set themselves up as masters of virtue. All this is contrary to spiritual
meekness.
2
There are others who are vexed with themselves when they observe their own
imperfectness, and display an impatience that is not humility; so impatient are
they about this that they would fain be saints in a day. Many of these persons
purpose to accomplish a great deal and make grand resolutions; yet, as they are
not humble and have no misgivings about themselves, the more resolutions they
make, the greater is their fall and the greater their annoyance, since they have
not the patience to wait for that which God will give them when it pleases Him;
this likewise is contrary to the spiritual meekness aforementioned, which cannot
be wholly remedied save by the purgation of the dark night. Some souls, on the
other hand, are so patient as regards the progress which they desire that God
would gladly see them less so.
Of
imperfections with respect to spiritual gluttony.
WITH respect to the
fourth sin, which is spiritual gluttony, there is much to be said, for there is
scarce one of these beginners who, however satisfactory his progress, falls not
into some of the many imperfections which come to these beginners with respect
to this sin, on account of the sweetness which they find at first in spiritual
exercises. For many of these, lured by the sweetness and pleasure which they
find in such exercises, strive more after spiritual sweetness than after
spiritual purity and discretion, which is that which God regards and accepts
throughout the spiritual journey.40 Therefore,
besides the imperfections into which the seeking for sweetness of this kind
makes them fall, the gluttony which they now have makes them continually go to
extremes, so that they pass beyond the limits of moderation within which the
virtues are acquired and wherein they have their being. For some of these
persons, attracted by the pleasure which they find therein, kill themselves with
penances, and others weaken themselves with fasts, by performing more than their
frailty can bear, without the order or advice of any, but rather endeavouring to
avoid those whom they should obey in these matters; some, indeed, dare to do
these things even though the contrary has been commanded them.
2.
These persons are most imperfect and unreasonable; for they set bodily penance
before subjection and obedience, which is penance according to reason and
discretion, and therefore a sacrifice more acceptable and pleasing to God than
any other. But such one-sided penance is no more than the penance of beasts, to
which they are attracted, exactly like beasts, by the desire and pleasure which
they find therein. Inasmuch as all extremes are vicious, and as in behaving thus
such persons41 are
working their own will, they grow in vice rather than in virtue; for, to say the
least, they are acquiring spiritual gluttony and pride in this way, through not
walking in obedience. And many of these the devil assails, stirring up this
gluttony in them through the pleasures and desires which he increases within
them, to such an extent that, since they can no longer help themselves, they
either change or vary or add to that which is commanded them, as any obedience
in this respect is so bitter to them. To such an evil pass have some persons
come that, simply because it is through obedience that they engage in these
exercises, they lose the desire and devotion to perform them, their only desire
and pleasure being to do what they themselves are inclined to do, so that it
would probably be more profitable for them not to engage in these exercises at
all.
2
You will find that many of these persons are very insistent with
their spiritual masters to be granted that which they desire, extracting it from
them almost by force; if they be refused it they become as peevish as children
and go about in great displeasure, thinking that they are not serving God when
they are not allowed to do that which they would. For they go about clinging to
their own will and pleasure, which they treat as though it came from God;42 and
immediately their directors43 take
it from them, and try to subject them to the will of God, they become peevish,
grow faint-hearted and fall away. These persons think that their own
satisfaction and pleasure are the satisfaction and service of God.
3
There are others, again, who, because of this gluttony, know so little of their
own unworthiness and misery and have thrust so far from them the loving fear and
reverence which they owe to the greatness of God, that they hesitate not to
insist continually that their confessors shall allow them to communicate often.
And, what is worse, they frequently dare to communicate without the leave and
consent44 of
the minister and steward of Christ, merely acting on their own opinion, and
contriving to conceal the truth from him. And for this reason, because they
desire to communicate continually, they make their confessions carelessly,45 being
more eager to eat than to eat cleanly and perfectly, although it would be
healthier and holier for them had they the contrary inclination and begged their
confessors not to command them to approach the altar so frequently: between
these two extremes, however, the better way is that of humble resignation. But
the boldness referred to is46 a
thing that does great harm, and men may fear to be punished for such temerity.
4
These persons, in communicating, strive with every nerve to obtain
some kind of sensible sweetness and pleasure, instead of humbly doing reverence
and giving praise within themselves to God. And in such wise do they devote
themselves to this that, when they have received no pleasure or sweetness in the
senses, they think that they have accomplished nothing at all. This is to judge
God very unworthily; they have not realized that the least of the benefits which
come from this Most Holy Sacrament is that which concerns the senses; and that
the invisible part of the grace that it bestows is much greater; for, in order
that they may look at it with the eyes of faith, God oftentimes withholds from
them these other consolations and sweetnesses of sense. And thus they desire to
feel and taste God as though He were comprehensible by them and accessible to
them, not only in this, but likewise in other spiritual practices. All this is
very great imperfection and completely opposed to the nature of God, since it is
Impurity in faith.
|
39
|
[Lit.
‘they even do it.’] |
|
|
40
|
[Lit.,
‘spiritual road.’] |
|
41 [Lit.,
‘these persons.’]42
[Lit., ‘and treat this as
their God.’]43
[The Spanish is impersonal:
‘immediately this is taken from them,’ etc.]
44
[Lit., ‘and opinion.’]45
[Lit., ‘anyhow.’]46
[Lit, ‘the other boldnesses
are.’]
1
These persons have the same defect as regards the practice of
prayer, for they think that all the business of prayer consists in experiencing
sensible pleasure and devotion and they strive to obtain this by great effort,47 wearying
and fatiguing their faculties and their heads; and when they have not found this
pleasure they become greatly discouraged, thinking that they have accomplished
nothing. Through these efforts they lose true devotion and spirituality, which
consist in perseverance, together with patience and humility and mistrust of
themselves, that they may please God alone. For this reason, when they have once
failed to find pleasure in this or some other exercise, they have great
disinclination and repugnance to return to it, and at times they abandon it.
They are, in fact, as we have said, like children, who are not influenced by
reason, and who act, not from rational motives, but from inclination.48 Such
persons expend all their effort in seeking spiritual pleasure and consolation;
they never tire therefore, of reading books; and they begin, now one meditation,
now another, in their pursuit of this pleasure which they desire to experience
in the things of God. But God, very justly, wisely and lovingly, denies it to
them, for otherwise this spiritual gluttony and inordinate appetite would breed
in numerable evils. It is, therefore, very fitting that they should enter into
the dark night, whereof we shall speak,49 that
they may be purged from this childishness.
2
These persons who are thus inclined to such pleasures have another very great
imperfection, which is that they are very weak and remiss in journeying upon the
hard50 road
of the Cross; for the soul that is given to sweetness naturally has its face set
against all self-denial, which is devoid of sweetness.51
3
These persons have many other imperfections which arise hence, of which in time
the Lord heals them by means of temptations, aridities and other trials, all of
which are part of the dark night. All these I will not treat further here, lest
I become too lengthy; I will only say that spiritual temperance and sobriety
lead to another and a very different temper, which is that of mortification,
fear and submission in all things. It thus becomes clear that the perfection and
worth of things consist not in the multitude and the pleasantness of one’s
actions, but in being able to deny oneself in them; this such persons must
endeavour to compass, in so far as they may, until God is pleased to purify them
indeed, by bringing them52 into
the dark night, to arrive at which I am hastening on with my account of these
imperfections.
47 [Lit.,
‘they strive to obtain this, as they say, by the strength of their arms.’
The phrase is, of course, understood in the Spanish to be metaphorical, as the
words ‘as they say’ clearly indicate.]
48 [Lit.,
‘who are not influenced, neither act by reason, but from pleasure.’]
49 [Lit.,
‘which we shall give.’]
50 [áspero:
harsh, rough, rugged.]
51 [Lit.,
‘against all the sweetlessness of self- denial.’]
52 [Lit., ‘causing them to enter.’]
Of
imperfections with respect to spiritual envy and sloth.
WITH respect likewise to
the other two vices, which are spiritual envy and sloth, these beginners fail
not to have many imperfections. For, with respect to envy, many of them are wont
to experience movements of displeasure at the spiritual good of others, which
cause them a certain sensible grief at being outstripped upon this road, so that
they would prefer not to hear others praised; for they become displeased at
others’ virtues and sometimes they cannot refrain from contradicting what is
said in praise of them, depreciating it as far as they can; and their annoyance
thereat grows53
because the same is not said of them, for they would fain be
preferred in everything. All this is clean contrary to charity, which, as
1
With respect also to spiritual sloth, beginners are apt to be irked by the
things that are most spiritual, from which they flee because these things are
incompatible with sensible pleasure. For, as they are so much accustomed to
sweetness in spiritual things, they are wearied by things in which they find no
sweetness. If once they failed to find in prayer the satisfaction which their
taste required (and after all it is well that God should take it from them to
prove them), they would prefer not to return to it: sometimes they leave it; at
other times they continue it unwillingly. And thus because of this sloth they
abandon the way of perfection (which is the way of the negation of their will
and pleasure for God’s sake) for the pleasure and sweetness of their own will,
which they aim at satisfying in this way rather than the will of God.
2
And many of these would have
God will that which they themselves will, and are fretful at having to will that
which He wills, and find it repugnant to accommodate their will to that of God.
Hence it happens to them that oftentimes they think that that wherein they find
not their own will and pleasure is not the will of God; and that, on the other
hand, when they themselves find satisfaction, God is satisfied. Thus they
measure God by themselves and not themselves by God, acting quite contrarily to
that which He Himself taught in the Gospel, saying: That he who should lose his
will for His sake, the same should gain it; and he who should desire to gain it,
the same should lose it.55
3
These persons likewise find it irksome when they are commanded to do that
wherein they take no pleasure. Because they aim at spiritual sweetness and
consolation, they are too weak to have the fortitude and bear the trials of
perfection.56 They
resemble those who are softly nurtured and who run fretfully away from
everything that is hard, and take offense at the Cross, wherein consist the
delights of the spirit. The more spiritual a thing is, the more irksome they
find it, for, as they seek to go about spiritual matters with complete freedom
and according to the inclination of their will, it causes them great sorrow and
repugnance to enter upon the narrow way, which, says Christ, is the way of life.57
55
St.
Matthew xvi, 25.
56
[Lit., ‘they are very weak
for the fortitude and trial of perfection.’]
4. Let it suffice
here to have described these imperfections, among the many to be found in the
lives of those that are in this first state of beginners, so that it may be seen
how greatly they need God to set them in the state of proficients. This He does
by bringing them into the dark night whereof we now speak; wherein He weans them
from the breasts of these sweetnesses and pleasures, gives them pure aridities
and inward darkness, takes from them all these irrelevances and puerilities, and
by very different means causes them to win the virtues. For, however assiduously
the beginner practises the mortification in himself of all these actions and
passions of his, he can never completely succeed—very far from it—until God
shall work it in him passively by means of the purgation of the said night. Of
this I would fain speak in some way that may be profitable; may God, then, be
pleased to give me His Divine light, because this is very needful in a night
that is so dark and a matter that is so difficult to describe and to expound.
The line, then, is:
Table of Contents Top of Page Next Page
-
Now to Him who is able to keep you from falling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen. Jude 1:24-25
Webservant for TwoListeners.org
a non-profit project for the edification of Christians worldwide