John of the Cross - The Dark Night of the Soul

5. 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: In a dark night.

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This night, which, as we say, is contemplation, produces in spiritual persons two kinds of darkness or purgation, corresponding to the two parts of man’s nature—namely, the sensual and the spiritual. And thus the one night or purgation will be sensual, wherein the soul is purged according to sense, which is subdued to the spirit; and the other is a night or purgation which is spiritual, wherein the soul is purged and stripped according to the spirit, and subdued and made ready for the union of love with God. The night of sense is common and comes to many: these are the beginners; and of this night we shall speak first. The night of the spirit is the portion of very few, and these are they that are already practised and proficient, of whom we shall treat hereafter.

2. The first purgation or night is bitter and terrible to sense, as we shall now show. The second bears no comparison with it, for it is horrible and awful to the spirit, as we shall show presently. Since the night of sense is first in order and comes first, we shall first of all say something about it briefly, since more is written of it, as of a thing that is more common; and we shall pass on to treat more fully of the spiritual night, since very little has been said of this, either in speech or in writing, and very little is known of it, even by experience.

3. Since, then, the conduct of these beginners upon the way of God is ignoble, and has much to do with their love of self and their own inclinations, as has been explained above, God desires to lead them farther. He seeks to bring them out of that ignoble kind of love to a higher degree of love for Him, to free them from the ignoble exercises of sense and meditation (wherewith, as we have said, they go seeking God so unworthily and in so many ways that are unbefitting), and to lead them to a kind of spiritual exercise wherein they can commune with Him more abundantly and are freed more completely from imperfections. For they have now had practice for some time in the way of virtue and have persevered in meditation and prayer, whereby, through the sweetness and pleasure that they have found therein, they have lost their love of the things of the world and have gained some degree of spiritual strength in God; this has enabled them to some extent to refrain from creature desires, so that for God’s sake they are now able to suffer a light burden and a little aridity without turning back to a time which they found more pleasant. When they are going about these spiritual exercises with the greatest delight and pleasure, and when they believe that the sun of Divine favour is shining most brightly upon them, God turns all this light of theirs into darkness, and shuts against them the door and the source of the sweet spiritual water which they were tasting in God whensoever and for as long as they desired. (For, as they were weak and tender, there was no door closed to them, as Saint John says in the Apocalypse, iii, 8). And thus He leaves them so completely in the dark that they know not whither to go with their sensible imagination and meditation; for they cannot advance a step in meditation, as they were wont to do afore time, their inward senses being submerged in this night, and left with such dryness that not only do they experience no pleasure and consolation in the spiritual things and good exercises wherein they were wont to find their delights and pleasures, but instead, on the contrary, they find insipidity and bitterness in the said things. For, as I have said, God now sees that they have grown a little, and are becoming strong enough to lay aside their swaddling clothes and be taken from the gentle breast; so He sets them down from His arms and teaches them to walk on their own feet; which they feel to be very strange, for everything seems to be going wrong with them.

4. To recollected persons this commonly happens sooner after their beginnings than to others, inasmuch as they are freer from occasions of backsliding, and their desires turn more quickly from the things of the world, which is necessary if they are to begin to enter this blessed night of sense. Ordinarily no great time passes after their beginnings before they begin to enter this night of sense; and the great majority of them do in fact enter it, for they will generally be seen to fall into these aridities.

5. With regard to this way of purgation of the senses, since it is so common, we might here adduce a great number of quotations from Divine Scripture, where many passages relating to it are continually found, particularly in the Psalms and the Prophets. However, I do not wish to spend time upon these, for he who knows not how to look for them there will find the common experience of this purgation to be sufficient.

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But since these aridities might frequently proceed, not from the night and purgation of the sensual desires aforementioned, but from sins and imperfections, or from weakness and lukewarmness, or from some bad humour or indisposition of the body, I shall here set down certain signs by which it may be known if such aridity proceeds from the aforementioned purgation, or if it arises from any of the aforementioned sins. For the making of this distinction I find that there are three principal signs.

2. The first is whether, when a soul finds no pleasure or consolation in the things of God, it also fails to find it in any thing created; for, as God sets the soul in this dark night to the end that He may quench and purge its sensual desire, He allows it not to find attraction or sweetness in anything whatsoever. In such a case it may be considered very probable that this aridity and insipidity proceed not from recently committed sins or imperfections. For, if this were so, the soul would feel in its nature some inclination or desire to taste other things than those of God; since, whenever the desire is allowed indulgence in any imperfection, it immediately feels inclined thereto, whether little or much, in proportion to the pleasure and the love that it has put into it. Since, however, this lack of enjoyment in things above or below might proceed from some indisposition or melancholy humour, which oftentimes makes it impossible for the soul to take pleasure in anything, it becomes necessary to apply the second sign and condition.

3. The second sign whereby a man may believe himself to be experiencing the said purgation is that the memory is ordinarily centred upon God, with painful care and solicitude, thinking that it is not serving God, but is backsliding, because it finds itself without sweetness in the things of God. 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. And, although this may sometimes be increased by melancholy or some other humour (as it frequently is), it fails not for that reason to produce a purgative effect upon the desire, since the desire is deprived of all pleasure and has its care centred upon God alone. For, when mere humour is the cause, it spends itself in displeasure and ruin of the physical nature, and there are none of those desires to sense God which belong to purgative aridity. When the cause is aridity, it is true that the sensual part of the soul has fallen low, and is weak and feeble in its actions, by reason of the little pleasure which it finds in them; but the spirit, on the other hand, is ready and strong.