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1. Souls begin to enter this dark night when God, gradually drawing them out of
the state of beginners (those who practice meditation on the spiritual road),
begins to place them in the state of proficients (those who are already
contemplatives), so that by passing through this state they might reach that of
the perfect, which is the divine union of the soul with God.
We should first mention here some characteristics of beginners, for the
sake of a better explanation and understanding of the nature of this night and
of God's motive for placing the soul in it. Although our treatment of these
things will be as brief as possible, it will help beginners understand the
feebleness of their state and take courage and desire that God place them in
this night where the soul is strengthened in virtue and fortified for the
inestimable delights of the love of God. And, although we will be delayed for a
moment, it will be for no longer than our discussion of this dark night
requires.
2. It should be known, then, that God nurtures and caresses the soul,
after it has been resolutely converted to his service, like a loving mother who
warms her child with the heat of her bosom, nurses it with good milk and tender
food, and carries and caresses it in her arms. But as the child grows older, the
mother withholds her caresses and hides her tender love; she rubs bitter aloes
on her sweet breast and sets the child down from her arms, letting it walk on
its own feet so that it may put aside the habits of childhood and grow
accustomed to greater and more important things. The grace of God acts just as a
loving mother by re-engendering in the soul new enthusiasm and fervor in the
service of God. With no effort on the soul's part, this grace causes it to taste
sweet and delectable milk and to experience intense satisfaction in the
performance of spiritual exercises, because God is handing the breast of his
tender love to the soul, just as if it were a delicate child [1 Pt. 2:2-3].[1]
3. The soul finds its joy, therefore, in spending lengthy periods at prayer,
perhaps even entire nights; its penances are pleasures; its fasts, happiness;
and the sacraments and spiritual conversations are its consolations. Although
spiritual persons do practice these exercises with great profit and persistence,
and are very careful about them, spiritually speaking, they conduct themselves
in a very weak and imperfect manner. Since their motivation in their spiritual
works and exercises is the consolation and satisfaction they experience in them,
and since they have not been conditioned by the arduous struggle of practicing
virtue, they possess many faults and imperfections in the discharge of their
spiritual activities. Assuredly, since everyone's actions are in direct
conformity with the habit of perfection that has been acquired, and since these
persons have not had time to acquire those firm habits, their work must of
necessity be feeble, like that of weak children.
For a clearer understanding of this and of how truly imperfect beginners are,
insofar as they practice virtue readily because of the satisfaction attached to
it, we will describe, using the seven capital vices as our basis, some of the
numerous imperfections beginners commit. Thus we will clearly see how very
similar their deeds are to those of children. The benefits of the dark night
will become evident, since it cleanses and purifies the soul of all these
imperfections.
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