Dark Night of the Soul by St. John of the Cross

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By St. John of the Cross

The nice Spanish mystic St. John of the pass grew to become 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 lifestyles, he proven eloquently his love for God. His written recommendations 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 a number of matters, between them delight, avarice, envy, and different human imperfections. His dialogue of the "dark evening of the spirit," which considers afflictions and soreness suffered through the soul, is via a longer rationalization of divine love and the soul's exultant union with God.
This positive translation by way of E. Allison friends "is the main trustworthy that has seemed in any ecu language: it really is, certainly, even more than a translation for [Peers] additional his personal important historic and [critically interpretive] notes." — London Times.

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For its imagination and faculties are no longer bound, as they were before, by meditation and anxiety of spirit, since it now very readily finds in its spirit the most serene and loving contemplation and spiritual sweetness without the labour of meditation; although, as the purgation of the soul is not complete (for the principal part thereof, which is that of the spirit, is wanting, without which, owing to the communication that exists between the one part and the other,100 since the subject is one only, the purgation of sense, however violent it may have been, is not yet complete and perfect), it is never without certain occasional necessities, aridities, darknesses and perils which are sometimes much more intense than those of the past, for they are as tokens and heralds of the coming night of the spirit, and are not of as long duration as will be the night which is to come.

It is that, in this dark night of the desire (to the end that the words of the Prophet 81Exodus xxxiii, 5. 82[Job ii, 7-8]. '] 39 may be fulfilled, namely: 'Thy light shall shine in the darkness'84), God will enlighten the soul, giving it knowledge, not only of its lowliness and wretchedness, as we have said, but likewise of the greatness and excellence of God. 85 Vexation makes us to understand how the soul that is empty and disencumbered, as is necessary for His Divine influence, is instructed supernaturally by God in His Divine wisdom, through this dark and arid night of contemplation,86 as we have said; and this instruction God gave not in those first sweetnesses and joys.

In this latter state it is like to one that has come forth from a rigorous imprisonment;99 it goes about the things of God with much greater freedom and satisfaction of the soul, and with more abundant and inward delight than it did at the beginning before it entered the said night. For its imagination and faculties are no longer bound, as they were before, by meditation and anxiety of spirit, since it now very readily finds in its spirit the most serene and loving contemplation and spiritual sweetness without the labour of meditation; although, as the purgation of the soul is not complete (for the principal part thereof, which is that of the spirit, is wanting, without which, owing to the communication that exists between the one part and the other,100 since the subject is one only, the purgation of sense, however violent it may have been, is not yet complete and perfect), it is never without certain occasional necessities, aridities, darknesses and perils which are sometimes much more intense than those of the past, for they are as tokens and heralds of the coming night of the spirit, and are not of as long duration as will be the night which is to come.

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