Читать книгу Prophetic Mysticism of John of the Cross (Collected Works) - John ofthe Cross - Страница 29

It now remains to be said that, although this happy night brings darkness to the spirit, it does so only to give it light in everything; and that, although it humbles it and makes it miserable, it does so only to exalt it and to raise it up; and, although it impoverishes it and empties it of all natural affection and attachment, it does so only that it may enable it to stretch forward, divinely, and thus to have fruition and experience of all things, both above and below, yet to preserve its unrestricted liberty of spirit in them all. For just as the elements, in order that they may have a part in all natural entities and compounds, must have no particular colour, odour or taste, so as to be able to combine with all tastes odours and colours, just so must the spirit be simple, pure and detached from all kinds of natural affection, whether actual or habitual, to the end that it may be able freely to share in the breadth of spirit of the Divine Wisdom, wherein, through its purity, it has experience of all the sweetness of all things in a certain pre-eminently excellent way. And without this purgation it will be wholly unable to feel or experience the satisfaction of all this abundance of spiritual sweetness. For one single affection remaining in the spirit, or one particular thing to which, actually or habitually, it clings, suffices to hinder it from feeling or experiencing or communicating the delicacy and intimate sweetness of the spirit of love, which contains within itself all sweetness to a most eminent degree.

2. For, even as the children of Israel, solely because they retained one single affection and remembrance—namely, with respect to the fleshpots and the meals which they had tasted in Egypt — could not relish the delicate bread of angels, in the desert, which was the manna, which, as the Divine Scripture says, held sweetness for every taste and turned to the taste that each one desired; even so the spirit cannot succeed in enjoying the delights of the spirit of liberty, according to the desire of the will, if it be still affectioned to any desire, whether actual or habitual, or to particular objects of understanding, or to any other apprehension. The reason for this is that the affections, feelings and apprehensions of the perfect spirit, being Divine, are of another kind and of a very different order from those that are natural. They are pre-eminent, so that, in order both actually and habitually to possess the one, it is needful to expel and annihilate the other, as with two contrary things, which cannot exist together in one person. Therefore it is most fitting and necessary, if the soul is to pass to these great things, that this dark night of contemplation should first of all annihilate and undo it in its meannesses, bringing it into darkness, aridity, affliction and emptiness; for the light which is to be given to it is a Divine light of the highest kind, which transcends all natural light, and which by nature can find no place in the understanding.

3. And thus it is fitting that, if the understanding is to be united with that light and become Divine in the state of perfection, it should first of all be purged and annihilated as to its natural light, and, by means of this dark contemplation, be brought actually into darkness. This darkness should continue for as long as is needful in order to expel and annihilate the habit which the soul has long since formed in its manner of understanding, and the Divine light and illumination will then take its place. And thus, inasmuch as that power of understanding which it had aforetime is natural, it follows that the darkness which it here suffers is profound and horrible and most painful, for this darkness, being felt in the deepest substance of the spirit, seems to be substantial darkness. Similarly, since the affection of love which is to be given to it in the Divine union of love is Divine, and therefore very spiritual, subtle and delicate, and very intimate, transcending every affection and feeling of the will, and every desire thereof, it is fitting that, in order that the will may be able to attain to this Divine affection and most lofty delight, and to feel it and experience it through the union of love, since it is not, in the way of nature, perceptible to the will, it be first of all purged and annihilated in all its affections and feelings, and left in a condition of aridity and constraint, proportionate to the habit of natural affections which it had before, with respect both to Divine things and to human. Thus, being exhausted, withered and thoroughly tried in the fire of this dark contemplation, and having driven away every kind of evil spirit (as with the heart of the fish which Tobias set on the coals), it may have a simple and pure disposition, and its palate may be purged and healthy, so that it may feel the rare and sublime touches of Divine love, wherein it will see itself divinely transformed, and all the contrarieties, whether actual or habitual, which it had aforetime, will be expelled, as we are saying.

4. Moreover, in order to attain the said union to which this dark night is disposing and leading it, the soul must be filled and endowed with a certain glorious magnificence in its communion with God, which includes within itself innumerable blessings springing from delights which exceed all the abundance that the soul can naturally possess. For by nature the soul is so weak and impure that it cannot receive all this. As Isaias says: ‘Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, that which God hath prepared, etc.’ It is meet, then, that the soul be first of all brought into emptiness and poverty of spirit and purged from all help, consolation and natural apprehension with respect to all things, both above and below. In this way, being empty, it is able indeed to be poor in spirit and freed from the old man, in order to live that new and blessed life which is attained by means of this night, and which is the state of union with God.

5. And because the soul is to attain to the possession of a sense, and of a Divine knowledge, which is very generous and full of sweetness, with respect to things Divine and human, which fall not within the common experience and natural knowledge of the soul (because it looks on them with eyes as different from those of the past as spirit is different from sense and the Divine from the human), the spirit must be straitened and inured to hardships as regards its common and natural experience, and be brought by means of this purgative contemplation into great anguish and affliction, and the memory must be borne far from all agreeable and peaceful knowledge, and have an intimated sense and feeling that it is making a pilgrimage and being a stranger to all things, so that it seems to it that all things are strange and of a different kind from that which they were wont to be. For this night is gradually drawing the spirit away from its ordinary and common experience of things and bringing it nearer the Divine sense, which is a stranger and an alien to all human ways. It seems now to the soul that it is going forth from its very self, with much affliction. At other times it wonders if it is under a charm or a spell, and it goes about marvelling at the things that it sees and hears, which seem to it very strange and rare, though they are the same that it was accustomed to experience aforetime. The reason of this is that the soul is now becoming alien and remote from common sense and knowledge of things, in order that, being annihilated in this respect, it may be informed with the Divine—which belongs rather to the next life than to this.

6. The soul suffers all these afflictive purgations of the spirit to the end that it may be begotten anew in spiritual life by means of this Divine inflowing, and in these pangs may bring forth the spirit of salvation, that the saying of Isaias may be fulfilled: ‘In Thy sight, O Lord, we have conceived, and we have been as in the pangs of labour, and we have brought forth the spirit of salvation.’ Moreover, since by means of this contemplative night the soul is prepared for the attainment of inward peace and tranquillity, which is of such a kind and so delectable that, as the Scripture says, it passes all understanding, it behoves the soul to abandon all its former peace. This was in reality no peace at all, since it was involved in imperfections; but to the soul aforementioned it appeared to be so, because it was following its own inclinations, which were for peace. It seemed, indeed, to be a twofold peace—that is, the soul believed that it had already acquired the peace of sense and that of spirit, for it found itself to be full of the spiritual abundance of this peace of sense and of spirit—as I say, it is still imperfect. First of all, then, it must be purged of that former peace and disquieted concerning it and withdrawn from it. Even so was Jeremias when, in the passage which we quoted from him, he felt and lamented thus, in order to express the calamities of this night that is past, saying: ‘My soul is withdrawn and removed from peace.’

7. This is a painful disturbance, involving many misgivings, imaginings, and strivings which the soul has within itself, wherein, with the apprehension and realization of the miseries in which it sees itself, it fancies that it is lost and that its blessings have gone for ever. Wherefore the spirit experiences pain and sighing so deep that they cause it vehement spiritual groans and cries, to which at times it gives vocal expression; when it has the necessary strength and power it dissolves into tears, although this relief comes but seldom. David describes this very aptly, in a Psalm, as one who has had experience of it, where he says: ‘I was exceedingly afflicted and humbled; I roared with the groaning of my heart.’ This roaring implies great pain; for at times, with the sudden and acute remembrance of these miseries wherein the soul sees itself, pain and affliction rise up and surround it, and I know not how the affections of the soul could be described save in the similitude of holy Job, when he was in the same trials, and uttered these words: ‘Even as the overflowing of the waters, even so is my roaring.’ For just as at times the waters make such inundations that they overwhelm and fill everything, so at times this roaring and this affliction of the soul grow to such an extent that they overwhelm it and penetrate it completely, filling it with spiritual pain and anguish in all its deep affections and energies, to an extent surpassing all possibility of exaggeration.

8. Such is the work wrought in the soul by this night that hides the hopes of the light of day. With regard to this the prophet Job says likewise: ‘In the night my mouth is pierced with sorrows and they that feed upon me sleep not.’ Now here by the mouth is understood the will, which is transpierced with these pains that tear the soul to pieces, neither ceasing nor sleeping, for the doubts and misgivings which transpierce the soul in this way never cease.

9. Deep is this warfare and this striving, for the peace which the soul hopes for will be very deep; and the spiritual pain is intimate and delicate, for the love which it will possess will likewise be very intimate and refined. The more intimate and the more perfect the finished work is to be and to remain, the more intimate, perfect and pure must be the labour; the firmer the edifice, the harder the labour. Wherefore, as Job says, the soul is fading within itself, and its vitals are being consumed without any hope. Similarly, because in the state of perfection toward which it journeys by means of this purgative night the soul will attain to the possession and fruition of innumerable blessings, of gifts and virtues, both according to the substance of the soul and likewise according to its faculties, it must needs see and feel itself withdrawn from them all and deprived of them all and be empty and poor without them; and it must needs believe itself to be so far from them that it cannot persuade itself that it will ever reach them, but rather it must be convinced that all its good things are over. The words of Jeremias have a similar meaning in that passage already quoted, where he says: ‘I have forgotten good things.’

10. But let us now see the reason why this light of contemplation, which is so sweet and blessed to the soul that there is naught more desirable (for, as has been said above, it is the same wherewith the soul must be united and wherein it must find all the good things in the state of perfection that it desires), produces, when it assails the soul, these beginnings which are so painful and these effects which are so disagreeable, as we have here said.

11. This question is easy for us to answer, by explaining, as we have already done in part, that the cause of this is that, in contemplation and the Divine inflowing, there is naught that of itself can cause affliction, but that they rather cause great sweetness and delight, as we shall say hereafter. The cause is rather the weakness and imperfection from which the soul then suffers, and the dispositions which it has in itself and which make it unfit for the reception of them. Wherefore, when the said Divine light assails the soul, it must needs cause it to suffer after the manner aforesaid.