Dark Night of the Soul by St. John of the Cross

By St. John of the Cross

The nice Spanish mystic St. John of the pass grew to become a Carmelite monk in 1563 and helped St. Teresa of Avila to reform the Carmelite order — enduring persecution and imprisonment for his efforts. either in his writing and in his lifestyles, he confirmed eloquently his love for God. His written innovations on man's courting with God have been literacy endeavors that positioned him on an highbrow and philosophical point with such nice writers as St. Augustine and Thomas Aquinas.
In this paintings — a non secular masterpiece and vintage of Christian literature and mysticism — he addresses a number of topics, between them satisfaction, avarice, envy, and different human imperfections. His dialogue of the "dark evening of the spirit," which considers afflictions and ache suffered via the soul, is by means of a longer rationalization of divine love and the soul's exultant union with God.
This nice translation through E. Allison friends "is the main trustworthy that has seemed in any ecu language: it really is, certainly, even more than a translation for [Peers] additional his personal worthwhile historic and [critically interpretive] notes." — London Times.

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Extra resources for Dark Night of the Soul

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And in such a case it is evident that this lack of sweetness and this aridity come not from weakness and lukewarmness; for it is the nature of lukewarmness not to care greatly or to have any inward solicitude for the things of God. There is thus a great difference between aridity and lukewarmness, for lukewarmness consists in great weakness and remissness in the will and in the spirit, without solicitude as to serving God; whereas purgative aridity is ordinarily accompanied by solicitude, with care and grief as I say, because the soul is not serving God.

For its imagination and faculties are no longer bound, as they were before, by meditation and anxiety of spirit, since it now very readily finds in its spirit the most serene and loving contemplation and spiritual sweetness without the labour of meditation; although, as the purgation of the soul is not complete (for the principal part thereof, which is that of the spirit, is wanting, without which, owing to the communication that exists between the one part and the other,100 since the subject is one only, the purgation of sense, however violent it may have been, is not yet complete and perfect), it is never without certain occasional necessities, aridities, darknesses and perils which are sometimes much more intense than those of the past, for they are as tokens and heralds of the coming night of the spirit, and are not of as long duration as will be the night which is to come.

Some, whose spiritual good is so superficial and so readily affected by sense, fall into greater difficulties and dangers, which we described at the beginning of this treatise. For, as they find so many and such abundant spiritual communications and apprehensions, both in sense and in spirit wherein they oftentimes see imaginary and spiritual visions (for all these things, together with other delectable feelings, come to many souls in this state, wherein the devil and their own fancy very commonly practise deceptions on them), and, as the devil is apt to take such pleasure in impressing upon the soul and suggesting to it the said apprehensions and feelings, he fascinates and deludes it with great ease unless it takes the precaution of resigning 102Wisdom ix, 15.

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