1. It remains to be said, then, that even though this happy night darkens the
spirit, it does so only to impart light concerning all things; and even though
it humbles individuals and reveals their miseries, it does so only to exalt
them; and even though it impoverishes and empties them of all possessions and
natural affection, it does so only that they may reach out divinely to the
enjoyment of all earthly and heavenly things, with a general freedom of spirit
in them all.
That elements be commingled with all natural compounds, they must
be unaffected by any particular color, odor, or taste, and thus they can concur
with all tastes, odors, and colors. Similarly, the spirit must be simple, pure,
and naked as to all natural affections, actual and habitual, in order to be able
to communicate freely in fullness of spirit with the divine wisdom in which, on
account of the soul's purity, the delights of all things are tasted to a certain
eminent degree. Without this purgation the soul would be wholly unable to
experience the satisfaction of all this abundance of spiritual delight. Only one
attachment or one particular object to which the spirit is actually or
habitually bound is enough to hinder the experience or reception of the delicate
and intimate delight of the spirit of love that contains eminently in itself all
2. Because of their one attachment to the food and fleshmeat they had tasted in
Egypt [Ex. 16:3], the children of Israel were unable to get any taste from the
delicate bread of angels - the manna of the desert, which, as Scripture says,
contained all savors and was changed to the taste each one desired [Wis.
16:20-21]. Similarly the spirit, still affected by some actual or habitual
attachment or some particular knowledge or any other apprehension, is unable to
taste the delights of the spirit of freedom.
The reason is that the affections,
feelings, and apprehensions of the perfect spirit, because they are divine, are
of another sort and are so eminent and so different from the natural that their
actual and habitual possession demands the annihilation and expulsion of the
natural affections and apprehensions; for two contraries cannot coexist in one
Hence, so the soul may pass on to these grandeurs, this dark night of
contemplation must necessarily annihilate it first and undo it in its lowly ways
by putting it into darkness, dryness, conflict, and emptiness. For the light
imparted to the soul is a most lofty divine light that transcends all natural
light and does not belong naturally to the intellect.
3. That the intellect reach union with the divine light and become divine in the
state of perfection, this dark contemplation must first purge and annihilate it
of its natural light and bring it actually into obscurity. It is fitting that
this darkness last as long as is necessary for the expulsion and annihilation of
the intellect's habitual way of understanding, which was a long time in use, and
that divine light and illumination take its place. Since that strength of
understanding was natural to the intellect, the darkness it here suffers is
profound, frightful, and extremely painful. This darkness seems to be
substantial darkness, since it is felt in the deep substance of the spirit.
affection of love that is bestowed in the divine union of love is also divine,
and consequently very spiritual, subtle, delicate, and interior, exceeding every
affection and feeling of the will and every appetite. The will, as a result,
must first be purged and annihilated of all its affections and feelings in order
to experience and taste, through union of love, this divine affection and
delight, which is so sublime and does not naturally belong to the will. The soul
is left in a dryness and distress proportional to its habitual natural
affections (whether for divine or human things), so that every kind of demon may
be debilitated, dried up, and tried in the fire of this divine contemplation, as
when Tobias placed the fish heart in the fire [Tb. 6:16-17], and the soul may
become pure and simple, with a palate purged and healthy and ready to experience
the sublime and marvelous touches of divine love. After the expulsion of all
actual and habitual obstacles, it will behold itself transformed in these divine
4. Furthermore, in this union for which the dark night is a preparation, the
soul in its communion with God must be endowed and filled with a certain
glorious splendor embodying innumerable delights. These delights surpass all the
abundance the soul can possess naturally, for nature, so weak and impure, cannot
receive these delights, as Isaiah says: Eye has not seen, nor ear heard, nor has
it entered any human heart what he has prepared, etc. [Is. 64:4]. As a result
the soul must first be set in emptiness and poverty of spirit and purged of
every natural support, consolation, and apprehension, earthly and heavenly. Thus
empty, it is truly poor in spirit and stripped of the old self, and thereby able
to live that new and blessed life which is the state of union with God, attained
by means of this night.1
5. Extraneous to its common experience and natural knowledge, the soul will have
a very abundant and delightful divine sense and knowledge of all divine and
human things. It must then be refined and inured, as far as its common and
natural experience goes (for the eyes by which it now views these things will be
as different from those of the past as is spirit from sense and divine from
human), and placed in terrible anguish and distress by means of this purgative
contemplation. And the memory must be abstracted from all agreeable and peaceful
knowledge and feel interiorly alien to all things, in which it will seem that
all things are different than before.
This night withdraws the spirit from its
customary manner of experience to bring it to the divine experience that is
foreign to every human way. It seems to the soul in this night that it is being
carried out of itself by afflictions. At other times the soul wonders if it is
not being charmed, and it goes about with wonderment over what it sees and
hears. Everything seems very strange even though a person is the same as always.
The reason is that the soul is being made a stranger to its usual knowledge and
experience of things so that, annihilated in this respect, it may be informed
with the divine, which belongs more to the next life than to this.
6. Individuals suffer all these afflictive purgations of spirit that they may be
reborn into the life of the spirit by means of this divine inflow, and through
these sufferings the spirit of salvation is brought forth in fulfillment of the
words of Isaiah: In your presence, O Lord, we have conceived and been in the
pains of labor and have brought forth the spirit of salvation [Is. 26:17-18].
Moreover, the soul should leave aside all its former peace, because it is
prepared by means of this contemplative night to attain inner peace, which is of
such a quality and so delightful that, as the Church says, it surpasses all
understanding [Phil. 4:7].2 That peace was not truly peace, because it was
clothed with many imperfections, although to the soul walking in delight it
seemed to be peace. It seemed to be a twofold peace, sensory and spiritual,
since the soul beheld within itself a spiritual abundance. This sensory and
spiritual peace, since it is still imperfect, must first be purged; the soul's
peace must be disturbed and taken away. In the passage we quoted to demonstrate
the distress of this night, Jeremiah felt disturbed and wept over his loss of
peace: My soul is withdrawn and removed from peace [Lam. 3:17].
7. This night is a painful disturbance involving many fears, imaginings, and
struggles within these persons. On account of the apprehension and feeling of
their miseries, they suspect that they are lost and their blessings are gone
forever. The sorrow and moaning of their spirit is so deep that it turns into
vehement spiritual roars and clamoring, and sometimes they pronounce them
vocally and dissolve in tears (if they have the strength and power to do so),
although such relief is less frequent.
David, one who also had experience of
this trial, refers to it very clearly in one of the psalms: I was very afflicted
and humbled; I roared with the groaning of my heart [Ps. 38:8]. This roaring
embodies great suffering. Sometimes on account of the sudden and piercing
remembrance of their wretchedness, the roaring becomes so loud and the
affections so surrounded by suffering and pain that I know not how to describe
it save by the simile holy Job used while undergoing this very trial: As the
overflowing waters, so is my roaring [Jb. 3:24]. As the waters sometimes
overflow in such a way that they inundate everything, this roaring and feeling
so increase that in seeping through and flooding everything, they fill all one's
deep affections and energies with indescribable spiritual anguish and suffering.
8. These are the effects produced in the soul by this night, which enshrouds the
hopes one has for the light of day. The prophet Job also proclaims: In the night
my mouth is pierced with sufferings, and they that feed upon me do not sleep [Jb.
30:17]. The mouth refers to the will pierced through by these sufferings that
neither sleep nor cease to tear the soul to shreds. For these doubts and fears
that penetrate the soul are never at rest.
9. This war or combat is profound because the peace awaiting the soul must be
exceedingly profound; and the spiritual suffering is intimate and penetrating
because the love to be possessed by the soul will also be intimate and refined.
The more intimate and highly finished the work must be, so the more intimate,
careful, and pure must the labor be; and commensurate with the solidity of the
edifice is the energy involved in the work. As Job says, the soul is withering
within itself and its inmost parts boiling without any hope [Jb. 30:16, 27].
Because in the state of perfection toward which it journeys by means of this
purgative night the soul must reach the possession and enjoyment of innumerable
blessings of gifts and virtues in both its substance and its faculties, it must
first in a general way feel a withdrawal, deprivation, emptiness, and poverty
regarding these blessings. And such persons must be brought to think that they
are far removed from them, and become so convinced that no one can persuade them
otherwise or make them believe anything but that their blessings have come to an
end. Jeremiah points this out when he says in the passage already cited: I have
forgotten good things [Lam. 3:17].
10. Let us examine now why this light of contemplation, which is so gentle and
agreeable that there is nothing more to desire and which is the same light the
soul must be united to and in which it will find all its blessings in the
desired state of perfection, produces such painful and disagreeable effects when
in these initial stages it shines upon the soul.
11. We can answer this question easily by repeating what we already explained in
part:3 There is nothing in contemplation or the divine inflow that of itself can
give pain; contemplation rather bestows sweetness and delight, as we shall say
afterward.4 The cause for not experiencing these agreeable effects is the soul's
weakness and imperfection at the time, its inadequate preparation, and the
qualities it possesses that are contrary to this light. Because of these the
soul has to suffer when the divine light shines upon it.