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The Dark Night of the Soul (Spanish: La noche oscura del alma) is a phase of passive purification in the mystical development of the individual's spirit, according to the 16th-century Spanish mystic and Catholic poet St. John of the Cross. John describes the concept in his treatise Dark Night (Noche Oscura), a commentary on his poem with the same name. It follows after the second phase, the illumination in which God's presence is felt, but this presence is not yet stable. The author himself did not give any title to his poem, which together with this commentary and the Ascent of Mount Carmel (Subida del Monte Carmelo) forms a treatise on the active and passive purification of the senses and the spirit, leading to mystical union. [1]
In modern times, the phrase "dark night of the soul" has become a popular phrase to describe a crisis of faith or a difficult, painful period in one's life.
The poem of St. John of the Cross, in eight stanzas of five lines each, narrates the journey of the soul to the mystical union with God. The time or place of composition are not certain. It is likely that the poem was written between 1577 and 1579. It has been proposed that the poem was composed while John was imprisoned in Toledo, although the few explicit statements in this regard are unconvincing and second-hand. [2]
The journey is called "dark night" in part because darkness represents the fact that the destination "God" is unknowable, as in the 14th-century mystical classic The Cloud of Unknowing ; both pieces are derived from the works of Pseudo-Dionysius the Areopagite in the 6th century.[ citation needed ] Further, the path per se is unknowable. The "dark night" does not refer to the difficulties of life in general, [3] although the phrase has been taken to refer to such trials.
La noche oscura del alma [4] | Dark Night of the Soul [5] |
The treatises Ascent of Mount Carmel (1581–1585) and Dark Night (the Declaración, 1584–1586) are commentaries on the poem, explaining its meaning line by line. Both works were left uncompleted.
The Ascent of Mount Carmel is divided into three books that reflect the two phases of the dark night. The first is a purification of the senses (titled "The Active Night of the Senses"). The second and third books describe the more intense purification of the spirit (titled "The Active Night of the Spirit"). [6] The active purgation of the senses comprises the first of the classical three stages of the mystical journey, followed by those of illumination and then union. The passive purgation of the spirit takes place between illumination and full union, when the presence of God has already been felt but is not stable. [7]
At the beginning of the commentary Dark Night, John wrote: "In this first verse, the soul tells the mode and manner in which it departs, as to its affection, from itself and from all things, dying through a true mortification to all of them and to itself, to arrive at a sweet and delicious life with God."
The dark night of the soul is a stage of final and complete purification, and is marked by confusion, helplessness, stagnation of the will, and a sense of the withdrawal of God's presence. [note 1] It is the period of final "unselfing" and the surrender to the hidden purposes of the divine will. The final stage is union with the object of love, the one Reality, God. Here the self has been permanently established on a transcendental level and liberated for a new purpose. [8]
The term "dark night of the soul" can be used as a synonym for a crisis of faith. [9] More generally, it is "used informally to describe an extremely difficult and painful period in one's life". [note 2]
This crisis may endure for a long time. The "dark night" of St. Paul of the Cross in the 18th century endured 45 years, from which he ultimately recovered. The dark night of Mother Teresa, whose own name in religion she selected in honor of Thérèse of Lisieux, "may be the most extensive such case on record", having endured from 1948 almost until her death in 1997, with only brief interludes of relief, according to her letters. [11] [12]
Other authors have made similar references:
Inayat Khan states, "There can be no rebirth without a dark night of the soul, a total annihilation of all that you believed in and thought that you were." [13] Joseph Campbell states "The dark night of the soul comes just before revelation. When everything is lost, and all seems darkness, then comes the new life and all that is needed." [14]
Roberto Assagioli states:
Before the full and final victory, however, the soul has to undergo another test: it must pass through the "dark night" which is a new and deeper experience of annihilation, or a crucible in which all the human elements that go to make it up are melted together. But the darkest nights are followed by the most radiant dawns and the soul, perfect at last, enters into complete, constant and inseparable communion with the Spirit, so that – to use the bold statement employed by St John of the Cross – "it seems to be God himself and has the same characteristics as him". [15]
Other writers have connected the Dark Night of the Soul to the work of Stanislav Grof. [16]
"This," says St. John of the Cross again, "is one of the most bitter sufferings of this purgation. The soul is conscious of a profound emptiness in itself, a cruel destitution of the three kinds of goods, natural, temporal, and spiritual, which are ordained for its comfort. It sees itself in the midst of the opposite evils, miserable imperfections, dryness and emptiness of the understanding, and abandonment of the spirit in darkness."The quote comes from Dark Night book 2 chapter 6:4. (Chong-Beng Gan 2015, p. 189)
The phrase "dark night of the soul" is often used informally to describe an extremely difficult and painful period in one's life, for example, after the death of a loved one; the break-up of a marriage; or the diagnosis of a life-threatening illness. For many, the loneliness, isolation and fear associated with the coronavirus disease 2019 pandemic is, indeed, a dark night of the soul. There is nothing wrong with these informal usages, and they have obvious links to the concepts of demoralization and despair, as we have defined them. But they differ significantly from the original meaning and context of the phrase, as first conceived by the Spanish mystic John of the Cross (1541–1597 AD). [10]See, for example, Culadasa PhD, John Yates. (2017). The Mind Illuminated : a Complete Meditation Guide Integrating Buddhist Wisdom and Brain Science for Greater Mindfulness. Immergut PhD, Matthew. London: Hay House Publishing. ISBN 978-1-78180-879-5. OCLC 971364730.
Teresa of Ávila, OCD, also called Saint Teresa of Jesus, was a Carmelite nun and prominent Spanish mystic and religious reformer.
St. John of the Cross was a Spanish Catholic priest, mystic, and Carmelite friar of converso origin. He is a major figure of the Counter-Reformation in Spain, and he is one of the thirty-seven Doctors of the Church.
Evelyn Underhill was an English Anglo-Catholic writer and pacifist known for her numerous works on religion and spiritual practice, in particular Christian mysticism. Her best-known work is Mysticism, published in 1911.
Christian mysticism is the tradition of mystical practices and mystical theology within Christianity which "concerns the preparation [of the person] for, the consciousness of, and the effect of [...] a direct and transformative presence of God" or divine love. Until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c.q. theoria, from contemplatio, "looking at", "gazing at", "being aware of" God or the divine. Christianity took up the use of both the Greek (theoria) and Latin terminology to describe various forms of prayer and the process of coming to know God.
Ascetical theology is the organized study or presentation of spiritual teachings found in Christian Scripture and the Church Fathers that help the faithful to more perfectly follow Christ and attain to Christian perfection. Christian asceticism is commonly thought to imply self-denial for a spiritual purpose. The term ascetical theology is used primarily in Roman Catholic theology; Eastern Orthodox theology carries its own distinct terms and definitions, and other religious traditions conceive of following and conforming to God and Christ differently from either Orthodoxy or Catholicism.
John of Ruusbroec or Jan van Ruusbroec, sometimes modernized Ruysbroeck, was an Augustinian canon and one of the most important of the medieval mystics of the Low Countries. Some of his main literary works include The Kingdom of the Divine Lovers, The Twelve Beguines, The Spiritual Espousals, A Mirror of Eternal Blessedness, The Little Book of Enlightenment, and The Sparkling Stone. Some of his letters also survive, as well as several short sayings. He wrote in the Dutch vernacular, the language of the common people of the Low Countries, rather than in Latin, the language of the Catholic Church liturgy and official texts, in order to reach a wider audience.
In a religious context, the practice of contemplation seeks a direct awareness of the divine which transcends the intellect, often in accordance with religious practices such as meditation or prayer.
Christian meditation is a form of prayer in which a structured attempt is made to become aware of and reflect upon the revelations of God. The word meditation comes from the Latin word meditārī, which has a range of meanings including to reflect on, to study, and to practice. Christian meditation is the process of deliberately focusing on specific thoughts and reflecting on their meaning in the context of the love of God.
Friedrich von Hügel was an influential Austrian Catholic layman, religious writer, and Christian apologist. Although classified with Modernists due to his friendships with Alfred Loisy and George Tyrrell, von Hügel rejected the Modernist theory of belief.
The Spanish mystics are major figures in the Catholic Reformation of 16th- and 17th-century Spain. The goal of this movement was to reform the Church structurally and to renew it spiritually. The Spanish mystics attempted to express in words their experience of a mystical communion with Christ.
Ascent of Mount Carmel is a 16th-century spiritual treatise by Spanish Catholic mystic and poet Saint John of the Cross. The book is a systematic treatment of the ascetical life in pursuit of mystical union with Christ, giving advice and reporting on his own experience. Alongside another connected work by John, The Dark Night, it details the so-called Dark Night of the Soul, when the individual Soul undergoes earthly and spiritual privations in search of union with God. These two works, together with John's The Living Flame of Love and the Spiritual Canticle, are regarded as some of the greatest works both in Christian mysticism and in the Spanish language.
Catholic spirituality includes the various ways in which Catholics live out their Baptismal promise through prayer and action. The primary prayer of all Catholics is the Eucharistic liturgy in which they celebrate and share their faith together, in accord with Jesus' instruction: "Do this in memory of me." The Catholic bishops at the Second Vatican Council decreed that "devotions should be so drawn up that they harmonize with the liturgical seasons, accord with the sacred liturgy, are in some fashion derived from it, and lead the people to it, since, in fact, the liturgy by its very nature far surpasses any of them." In accord with this, many additional forms of prayer have developed over the centuries as means of animating one's personal Christian life, at times in gatherings with others. Each of the religious orders and congregations of the Catholic church, as well as lay groupings, has specifics to its own spirituality – its way of approaching God in prayer to foster its way of living out the Gospel.
Mystical theology is the branch of theology in the Christian tradition that deals with divine encounter and the self-communication of God with the faithful; such as to explain mystical practices and states, as induced by contemplative practices such as contemplative prayer, called theoria from the Greek for contemplation.
The Mirror of Simple Souls is an early 14th-century work of Christian mysticism by Marguerite Porete dealing with the workings of Divine Love.
Love in this book layeth to souls the touches of his divine works privily hid under dark speech, so that they should taste the deeper draughts of his love and drink.
An interior locution is a mystical concept used by various religions. An interior locution is a form of private revelation, but is distinct from an apparition, or religious vision. An interior locution may be defined as "A supernatural communication to the ear, imagination, or directly to the intellect."
In Catholic spirituality, spiritual dryness or desolation is a lack of spiritual consolation in one's spiritual life. It is a form of spiritual crisis experienced subjectively as a sense of separation from God or lack of spiritual feeling, especially during contemplative prayer.
Mysticism is popularly known as becoming one with God or the Absolute, but may refer to any kind of ecstasy or altered state of consciousness which is given a religious or spiritual meaning. It may also refer to the attainment of insight in ultimate or hidden truths, and to human transformation supported by various practices and experiences.
The Teachings of the Mystics is a 1960 work of popular philosophy by the Princeton philosopher Walter T. Stace that lays out his philosophy of mysticism and compiles writings on mystical experience from across religious traditions. The book’s comprehensive selections met with broadly positive responses.
The Spiritual Canticle is one of the poetic works of the Spanish mystical poet Saint John of the Cross.
John of St. Samson (1571–1636), also known as Jean du Moulin or Jean de Saint-Samson, was a French Carmelite friar and mystic of the Catholic Church. He is known as the soul of the Touraine Reform of the Carmelite Order, which stressed prayer, silence and solitude. John was blind from the age of three after contracting smallpox and receiving poor medical treatment for the disease. He insisted very strongly on the mystical devotion of the Carmelites. He has been referred to as the "French John of the Cross" by students of Christian mysticism.
This article incorporates text from a publication now in the public domain : Herbermann, Charles, ed. (1913). "St. John of the Cross". Catholic Encyclopedia . New York: Robert Appleton Company.