By St. John of the Cross
The nice Spanish mystic St. John of the move 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 existence, he proven eloquently his love for God. His written techniques on man's courting with God have been literacy endeavors that put him on an highbrow and philosophical point with such nice writers as St. Augustine and Thomas Aquinas.
In this paintings — a non secular masterpiece and vintage of Christian literature and mysticism — he addresses a number of 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 means of the soul, is by means of a longer rationalization of divine love and the soul's exultant union with God.
This high-quality translation through 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 old and [critically interpretive] notes." — London Times.
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Additional resources for Dark Night of the Soul
5. There is another very great benefit for the soul in this night, which is that it practices several virtues together, as, for example, patience and longsuffering, which are often called upon in these times of emptiness and aridity, when the soul endures and perseveres in its spiritual exercises without consolation and without pleasure. It practises the charity of God, since it is not now moved by the pleasure of attraction and sweetness which it finds in its work, but only by God. It likewise practises here the virtue of fortitude, because, in these difficulties and insipidities which it finds in its work, it brings strength out of weakness and thus becomes strong.
But, as I say, when these aridities proceed from the way of the purgation of sensual desire, although at first the spirit feels no sweetness, for the reasons that we have just given, it feels that it is deriving strength and energy to act from the substance which this inward food gives it, the which food is the beginning of a contemplation that is dark and arid to the senses; which contemplation is secret and hidden from the very person that experiences it; and ordinarily, together with the aridity and emptiness which it causes in the senses, it gives the soul an inclination and desire to be alone and in quietness, without being able to think of any particular thing or having the desire to do so.
5. 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.