1. Souls begin to enter this dark night when God, gradually drawing them out of the state of beginners (those who practice meditation on the spiritual road), begins to place them in the state of proficients (those who are already contemplatives), so that by passing through this state they might reach that of the perfect, which is the divine union of the soul with God. We should first mention here some characteristics of beginners, for the sake of a better explanation and understanding of the nature of this night and of God's motive for placing the soul in it. Although our treatment of these things will be as brief as possible, it will help beginners understand the feebleness of their state and take courage and desire that God place them in this night where the soul is strengthened in virtue and fortified for the inestimable delights of the love of God. And, although we will be delayed for a moment, it will be for no longer than our discussion of this dark night requires.
2. It should be known, then, that God nurtures and caresses the soul, after it has been resolutely converted to his service, like a loving mother who warms her child with the heat of her bosom, nurses it with good milk and tender food, and carries and caresses it in her arms. But as the child grows older, the mother withholds her caresses and hides her tender love; she rubs bitter aloes on her sweet breast and sets the child down from her arms, letting it walk on its own feet so that it may put aside the habits of childhood and grow accustomed to greater and more important things. The grace of God acts just as a loving mother by re-engendering in the soul new enthusiasm and fervor in the service of God. With no effort on the soul's part, this grace causes it to taste sweet and delectable milk and to experience intense satisfaction in the performance of spiritual exercises, because God is handing the breast of his tender love to the soul, just as if it were a delicate child [1 Pt. 2:2-3].
3. The soul finds its joy, therefore, in spending lengthy periods at prayer, perhaps even entire nights; its penances are pleasures; its fasts, happiness; and the sacraments and spiritual conversations are its consolations. Although spiritual persons do practice these exercises with great profit and persistence, and are very careful about them, spiritually speaking, they conduct themselves in a very weak and imperfect manner. Since their motivation in their spiritual works and exercises is the consolation and satisfaction they experience in them, and since they have not been conditioned by the arduous struggle of practicing virtue, they possess many faults and imperfections in the discharge of their spiritual activities. Assuredly, since everyone's actions are in direct conformity with the habit of perfection that has been acquired, and since these persons have not had time to acquire those firm habits, their work must of necessity be feeble, like that of weak children. For a clearer understanding of this and of how truly imperfect beginners are, insofar as they practice virtue readily because of the satisfaction attached to it, we will describe, using the seven capital vices as our basis, some of the numerous imperfections beginners commit. Thus we will clearly see how very similar their deeds are to those of children. The benefits of the dark night will become evident, since it cleanses and purifies the soul of all these imperfections.
Go on to Book 1 Chapter 2.
This entry was posted in Books, Dark Night of the Soul, John of the Cross, Mysticism, Mystics, Poetry and Songs, Spirituality and tagged beginner, book, caress, consolation, contemplative, Dark Night of the Soul, divine union, God, imperfection, John of the Cross, joy, loving mother, meditation, nurture, persistence, poem, Poetry and Songs, soul, spiritual. Bookmark the permalink.