John of the Cross - The Dark Night of the Soul

6. 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.

7. 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.’ 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.

Table of Contents

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.

2. 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 it and set themselves up as masters of virtue. All this is contrary to spiritual meekness.

3. 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.

Table of Contents

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. 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 persons 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.

3. 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; and immediately their directors 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.