By St. John of the Cross
The nice Spanish mystic St. John of the go turned a Carmelite monk in 1563 and helped St. Teresa of Avila to reform the Carmelite order — enduring persecution and imprisonment for his efforts. either in his writing and in his existence, he confirmed eloquently his love for God. His written strategies on man's dating with God have been literacy endeavors that positioned him on an highbrow and philosophical point with such nice writers as St. Augustine and Thomas Aquinas.
In this paintings — a religious masterpiece and vintage of Christian literature and mysticism — he addresses numerous topics, between them delight, avarice, envy, and different human imperfections. His dialogue of the "dark evening of the spirit," which considers afflictions and ache suffered by way of the soul, is via a longer clarification of divine love and the soul's exultant union with God.
This fantastic translation through E. Allison friends "is the main devoted that has seemed in any eu language: it really is, certainly, even more than a translation for [Peers] further his personal useful historic and [critically interpretive] notes." — London Times.
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Extra info for Dark Night of the Soul
6. Wherefore it behoves such a soul to pay no heed if the operations of its faculties become lost to it; it is rather to desire that this should happen quickly. For, by not hindering the operation of infused contemplation that God is bestowing upon it, it can receive this with more peaceful abundance, and cause its spirit to be enkindled and to burn with the love which this dark and secret contemplation brings with it and sets firmly in the soul. For contemplation is naught else than a secret, peaceful and loving infusion from God, which, if it be permitted, enkindles the soul with the spirit of love, according as the soul declares in the next lines, namely: Kindled in love with yearnings.
For if such a soul should desire to make any effort of its own with its interior faculties, this means that it will hinder and lose the blessings which, by means of that peace and ease of the soul, God is instilling into it and impressing upon it. It is just as if some painter were painting or dyeing a face; if the sitter were to move because he desired to do something, he would prevent the painter from accomplishing anything and would disturb him in what he was doing. And thus, when the soul desires to remain in inward ease and peace, any operation and affection or attentions wherein it may then seek to indulge74 will distract it and disquiet it and make it conscious of aridity and emptiness of sense.
87 Here it is shown that the first milk of spiritual sweetness is no preparation for this Divine influence, neither is there preparation in attachment to the breast of delectable meditations, belonging to the faculties of sense, which gave the soul pleasure; such preparation consists rather in the lack of the one and withdrawal from the other. 88 So we have now arrived at this, that from this arid night there first of all comes self-knowledge, whence, as from a foundation, rises this other knowledge of God.