"If, devout soul, it is your will to please God and live a life of serenity in this world, unite yourself always and in all things to the divine will. Reflect that all the sins of your past wicked life happened because you wandered from the path of God's will. For the future, embrace God's good pleasure and say to him in every happening: "Yea, Father, for so it hath seemed good in thy sight." "

St Alphonsus de Liguori

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"Whom do you seek, friend, if you seek not God? Seek him, find him, cleave to him; bind your will to his with bands of steel and you will live always at peace in this life and in the next."

St Alphonsus de Liguori

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"God gives us some things, as the beginning of faith, even when we do not pray. Other things, such as perseverance, he has only provided for those who pray."

St Augustine

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 St John of the Cross   (1542 - 1591)




by St John of the Cross


Book One


Ch 12. [The benefits this night causes in the soul.]

1. This glad night and purgation causes many benefits even though to the soul it seemingly deprives it of them. So numerous are these benefits that, just as Abraham made a great feast on the day of his son Isaac's weaning [Gn. 21:8], there is rejoicing in heaven that God has now taken from this soul its swaddling clothes; that he has put it down from his arms and is making it walk alone; that he is weaning it from the delicate and sweet food of infants and making it eat bread with crust; and that the soul is beginning to taste the food of the strong (the infused contemplation of which we have spoken1), which in these sensory aridities and darknesses is given to the spirit that is dry and empty of the satisfactions of sense.

2. The first and chief benefit this dry and dark night of contemplation causes is the knowledge of self and of one's own misery. Besides the fact that all the favors God imparts to the soul are ordinarily wrapped in this knowledge, the aridities and voids of the faculties in relation to the abundance previously experienced and the difficulty encountered in the practice of virtue make the soul recognize its own lowliness and misery, which was not apparent in the time of its prosperity.

There is a good figure of this in Exodus where God, desiring to humble the children of Israel and make them know themselves, ordered them to remove their festive garments and the adornments they had been wearing in the desert: From now on leave aside your festive ornaments and put on common working garments that you may be aware of the treatment you deserve [Ex. 33:5]. This was like saying: Since the clothing you wear, being of festivity and mirth, is an occasion for your not feeling as lowly as you in fact are, put it aside, so that seeing the vileness of your dress you may know yourself and your just deserts.

As a result the soul recognizes the truth about its misery, of which it was formerly ignorant. When it was walking in festivity, gratification, consolation, and support in God, it was more content, believing that it was serving God in some way. Though this idea of serving God may not be explicitly formed in a person's mind, at least some notion of it is deeply embedded within, owing to the satisfaction derived from one's spiritual exercises. Now that the soul is clothed in these other garments of labor, dryness, and desolation, and its former lights have been darkened, it possesses more authentic lights in this most excellent and necessary virtue of self-knowledge. It considers itself to be nothing and finds no satisfaction in self because it is aware that of itself it neither does nor can do anything.

God esteems this lack of self-satisfaction and the dejection persons have about not serving him more than all their former deeds and gratifications, however notable they may have been, since they were the occasion of many imperfections and a great deal of ignorance. Not only the benefits we mentioned result from this garment of dryness but also those of which we will now speak, and many more, for they flow from self-knowledge as from their fount.

3. First, individuals commune with God more respectfully and courteously, the way one should always converse with the Most High. In the prosperity of their satisfaction and consolation as beginners, they did not act thus, for that satisfying delight made them somewhat more daring with God than was proper, and more discourteous and inconsiderate. This is what happened to Moses: When he heard God speaking to him, he was blinded by that gratification and desire and without any further thought would have dared to approach God, if he had not been ordered to stop and take off his shoes [Ex. 3:4-5]. This instance denotes the respect and discretion, the nakedness of appetite, with which one ought to commune with God. Consequently when Moses was obedient to this command, he was so discreet and cautious that Scripture says he not only dared not approach but did not even dare look [Ex. 3:6; Acts 7:32]. Having left aside the shoes of his appetites and gratifications, he was fully aware of his misery in the sight of God, for this was the manner in which it was fitting for him to hear God's word.

Similarly, Job was not prepared for converse with God by means of those delights and glories that he says he was accustomed to experience in his God. But the preparation for this converse embodied nakedness on a dunghill, abandonment and even persecution by his friends, the fullness of anguish and bitterness, and the sight of the earth round about him covered with worms [Jb. 2:8; 30:17-18]. Yet the most high God, he who raises the poor from the dunghill [Ps. 112:7], was then pleased to descend and speak face to face with him and reveal the deep mysteries of his wisdom, which he never did before in the time of Job's prosperity [Jb. 38-41].

4. Since this is the proper moment, we ought to point out another benefit resulting from this night and dryness of the sensory appetite. So that the prophecy - your light will illumine the darkness [Is. 58:10] - may be verified, God will give illumination by bestowing on the soul not only knowledge of its own misery and lowliness but also knowledge of his grandeur and majesty. When the sensory appetites, gratifications, and supports are quenched, the intellect is left clean and free to understand the truth, for even though these appetites and pleasures concern spiritual things, they blind and impede the spirit. Similarly, the anguish and dryness of the senses illumine and quicken the intellect, as Isaiah affirms: Vexation makes one understand [Is. 28:19]. But God also, by means of this dark and dry night of contemplation, supernaturally instructs in his divine wisdom the soul that is empty and unhindered (which is the requirement for his divine inpouring), which he did not do through the former satisfactions and pleasures.

5. Isaiah explains this clearly: To whom will God teach his knowledge? And to whom will he explain his message? To them that are weaned, he says, from the milk, and to them who are drawn away from the breasts [Is. 28:9]. This passage indicates that the preparation for this divine inpouring is not the former milk of spiritual sweetness or aid from the breast of the discursive meditations of the sensory faculties that the soul enjoyed, but the privation of one and a withdrawal from the other.

In order to hear God, people should stand firm and be detached in their sense life and affections, as the prophet himself declares: I will stand on my watch (with detached appetite) and will fix my foot (I will not meditate with the sensory faculties) in order to contemplate (understand) what God says to me [Hb. 2:1].

We conclude that self-knowledge flows first from this dry night, and that from this knowledge as from its source proceeds the other knowledge of God. Hence St. Augustine said to God: Let me know myself, Lord, and I will know you.2 For as the philosophers say, one extreme is clearly known by the other.3

6. For a more complete proof of the efficacy of this sensory night in producing through its dryness and destitution the light here received from God, we will quote that passage from David in which the great power of this night in relation to the lofty knowledge of God is clearly shown. He proclaims: In a desert land, without water, dry, and without a way, I appeared before you to be able to see your power and your glory. [Ps. 63:1-2]. David's teaching here is admirable: that the means to the knowledge of the glory of God were not the many spiritual delights and gratifications he had received, but the sensory aridities and detachments referred to by the dry and desert land. And it is also wonderful that, as he says, the way to the experience and vision of the power of God did not consist in ideas and meditations about God, of which he had made extensive use. But it consisted in not being able either to grasp God with ideas or walk by means of discursive, imaginative meditation, which is here indicated by the land without a way.

Hence the dark night with its aridities and voids is the means to the knowledge of both God and self. However, the knowledge given in this night is not as plenteous and abundant as that of the other night of spirit, for the knowledge of this night is as it were the foundation of the other.4

7. In the dryness and emptiness of this night of the appetite, a person also procures spiritual humility, that virtue opposed to the first capital vice, spiritual pride. Through this humility acquired by means of self-knowledge, individuals are purged of all those imperfections of the vice of pride into which they fell in the time of their prosperity. Aware of their own dryness and wretchedness, the thought of their being more advanced than others does not even occur in its first movements, as it did before; on the contrary, they realize that others are better.

8. From this humility stems love of neighbor, for they esteem them and do not judge them as they did before when they were aware that they enjoyed an intense fervor while others did not.

These persons know only their own misery and keep it so much in sight that they have no opportunity to watch anyone else's conduct. David while in this night gives an admirable manifestation of such a state of soul: I became dumb, and was humbled, and I kept silent in good things, and my sorrow was renewed [Ps. 39:2]. He says this because it seemed to him that his blessings had so come to an end that not only was he unable to find words for them, but he also became silent concerning his neighbor, in the sorrow he experienced from the knowledge of his own misery. These individuals also become submissive and obedient in their spiritual journey. Since they are so aware of their own wretchedness, they not only listen to the teaching of others but even desire to be directed and told what to do by anyone at all. The affective presumption they sometimes had in their prosperity leaves them. And, finally, as they proceed on their journey, all the other imperfections of this first vice, spiritual pride, are swept away.