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John of the Cross, Dark Night of the Soul
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BOOK THE FIRST Which treats of the Night of Sense.
Chapter I. Sets down the first line and begins to treat of the imperfections of beginners.
Chapter V. Of the imperfections into which beginners fall with respect to the sin of wrath.
Chapter VI. Of imperfections with respect to spiritual gluttony.
Chapter VII. Of imperfections with respect to spiritual envy and sloth.
Chapter X. Of the way in which these souls are to conduct themselves in this dark night.
Chapter XI. Wherein are expounded the three lines of the stanza.
Chapter XII. Of the benefits which this night causes in the soul.
Chapter XIII. Of other benefits which this night of sense causes in the soul.
Chapter XIV. Expounds this last line of the first stanza.
BOOK THE SECOND Of the Dark Night of the Spirit.
Chapter I. Which begins to treat of the dark nights of the spirit and says at what time it begins.
Chapter II. Describes other imperfections which belong to these proficients.
Chapter III. Annotation for that which follows.
Chapter IV. Sets down the first stanza and the exposition thereof.
Chapter VI. Of other kinds of pain that the soul suffers in this night.
Chapter VII. Continues the same matter and considers other afflictions end constraints of the will.
Chapter VIII. Of other pains which afflict the soul in this state.
Chapter X. Explains this purgation fully by a comparison.
Chapter XIV. Wherein are set down and explained the last three lines of the first stanza.
Chapter XV. Sets down the second stanza and its exposition.
Chapter XVI. Explains how, though in darkness, the soul walks securely.
Chapter XVII. Explains how this dark contemplation is secret.
Chapter XVIII. Explains how this secret wisdom is likewise a ladder.
Chapter XX. Wherein are treated the other five steps of love.
Chapter XXII. Explains the third line of the second stanza.
Chapter XXIV. Completes the explanation of the second stanza.
Completes the explanation of the second stanza.
THIS is as much as to say: The higher portion of my soul being like the lower part also, at rest with respect to its desires and faculties, I went forth to the Divine union of the love of God.
2. Inasmuch as, by means of that war of the dark night, as has been said, the soul is combated and purged after two manners—namely, according to its sensual and its spiritual part—with its senses, faculties and passions, so likewise after two manners—namely, according to these two parts, the sensual and the spiritual—with all its faculties and desires, the soul attains to an enjoyment of peace and rest. For this reason, as has likewise been said, the soul twice pronounces this line—namely,[1] in this stanza and in the last—because of these two portions of the soul, the spiritual and the sensual, which, in order that they may go forth to the Divine union of love, must needs first be reformed, ordered and tranquillized with respect to the sensual and to the spiritual, according to the nature of the state of innocence which was Adam’s.[1] And thus this line which, in the first stanza, was understood of the repose of the lower and sensual portion, is, in this second stanza, understood more particularly of the higher and spiritual part; for which reason it is repeated.[1]
3. This repose and quiet of this spiritual house the soul comes to attain, habitually and perfectly (in so far as the condition of this life allows), by means of the acts of the substantial touches of Divine union whereof we have just spoken; which, in concealment, and hidden from the perturbation of the devil, and of its own senses and passions, the soul has been receiving from the Divinity, wherein it has been purifying itself, as I say, resting, strengthening and confirming itself in order to be able to receive the said union once and for all, which is the Divine betrothal between the soul and the Son of God. As soon as these two houses of the soul have together become tranquillized and strengthened, with all their domestics—namely, the faculties and desires—and have put these domestics to sleep and made them to be silent with respect to all things, both above and below, this Divine Wisdom immediately unites itself with the soul by making a new bond of loving possession, and there is fulfilled that which is written in the Book of Wisdom, in these words: Dum quietum silentium contineret omnia, et nox in suo cursu medium iter haberet, omnipotens sermo tuus Domine a regalibus sedibus.[1] The same thing is described by the Bride in the Songs,[1] where she says that, after she had passed by those who stripped her of her mantle by night and wounded her, she found Him Whom her soul loved.
4. The soul cannot come to this union without great purity, and this purity is not gained without great detachment from every created thing and sharp mortification. This is signified by the stripping of the Bride of her mantle and by her being wounded by night as she sought and went after the Spouse; for the new mantle which belonged to the betrothal could not be put on until the old mantle was stripped off. Wherefore, he that refuses to go forth in the night aforementioned to seek the Beloved, and to be stripped of his own will and to be mortified, but seeks Him upon his bed and at his own convenience, as did the Bride,[1] will not succeed in finding Him. For this soul says of itself that it found Him by going forth in the dark and with yearnings of love.