Dark Contemplation of St John of the Cross

[Michael_Mayo]

Anyone interested in discussing this delicate topic? St John talks about it in many places. I picked one here from Dark Night of the Soul Book 2 chapter 9 paragraph 3.

1. That the intellect reach union with the divine light and become divine in the state of perfection, this dark contemplation must first purge and annihilate it of its natural light and bring it actually into obscurity. It is fitting that this darkness last as long as is necessary for the expulsion and annihilation of the intellect’s habitual way of understanding, which was a long time in use, and that divine light and illumination take its place. Since that strength of understanding was natural to the intellect, the darkness it here suffers is profound, frightful, and extremely painful. This darkness seems to be substantial darkness, since it is felt in the deep substance of the spirit. DNS II. IX. 3

catholictreasury.info/books/dark_night/dn24.php

It is difficult to talk about darkness and emptiness and we all have different prayer lives and sometimes don’t understand what others are talking about. But those on the same path can benefit from sharing their journey. I bring this up because my prayer these days is often dark and silent and seems empty. Some people try to tell me an empty mind is dangerous but St John says the devil has no access.
as in chapter XVI

1. In the measure that the soul walks in darkness and emptiness in its natural operations, it walks securely…By walking in darkness the soul not only avoids going astray but advances rapidly, because it thus gains the virtues.

catholictreasury.info/books/dark_night/dn31.php

Anyone care to discuss or share?

 

[po18guy]

I am a total neophyte, acquiring a copy of Divine Intimacy on Ash Wednesday. It is a spiritual classic, teaching the spirituality of Saint John of the Cross and Saint Teresa of Avila. It is clear that the self must be actively resisted, negated, even emptied; thoughts and perceptions altered and a total vulnerability to God’s will adopted for true spiritual advancement. Since the “self” is our primary obstacle along the path to union with God, emptying and abandonment is necessary before progress may be made.

It is radical, but the thought of total abandonment to God in a spiritually intimate relationship must be extreme by nature. Indeed, few of us will ever undergo the trials that either Ss. John or Teresa did - but their rewards amounted to supernatural manifestations, a realization of the sometimes nebulous phrase “the peace of God which surpasses all understanding.”

Saint John, in particular, was deprived of virtually everything, and unjustly. Yet, the Lord used that corporal and spiritual void to produce an utterly intense experience which resulted in subsequent teaching and spiritual direction par excellence.

 

[animalis]

Anyone care to discuss or share?

You describe the passive purifications of the dark night of the spirit, which has fruit thoroughly in a unitive way. There is also the dark night of the senses which is the interaction of mature mortification with the sensual appetite. These are active purifications in which many do in some way during Lent. But I would guess few pass through the dark night successively into a more thorough Illuminative way.

 

[Michael_Mayo]

Yes, I cant say that my journey has had much of the sensual purgation or trials as either Ss. John or Teresa. For a while I was a Franciscan and enjoyed the poverty and simplicity. But once one gets married poverty becomes a whole new challenge, poverty of will as well as goods. My journey has involved a prayer of imagelessness, quiet, calmness, emptiness and darkness. It can be dry and boring also but I am strongly drawn to the rest of imagination and intellect. I find it quite easy to sit there without the inner words, the inner monologue. Some here have told me it is dangerous. That I am Giving Satan room to “come in”. I do not believe that and I think St John is quite clear about the security of such prayer. I would like to find others on this journey.

 

[Dorothy]

I think that sitting in the presence of the Lord and loving Him with your will is different than just sitting in silence alone.

Perhaps it is the second part I mentioned that your friend was concerned about?

 

[Michael_Mayo]

I think that sitting in the presence of the Lord and loving Him with your will is different than just sitting in silence alone.

Perhaps it is the second part I mentioned that your friend was concerned about?

But as one sits there, especially in a time of dryness, there does not seem to be much difference other than the motivation.

 

[po18guy]

It is at such times that the soul is most greatly tempted. Yet, if one manages to maintain their positive disposition toward the Lord, and perseveres through the aridity, the grace will be given to resist the evil one.

At various times during my cancer journey, I have had to abandon all claim to my life. Rather than diminish faith, it ultimately increased it, as one realizes that continuing existence, even each breath, are necessary and required graces from God. Well does He know that the evil one showers you, in an antibaptism, with temptation to despair.

I found that when one’s trust is magnified, indeed, when trust is all that is left, God’s grace is most evident. Only in abandoning myself to God did I find that He was waiting for me to trust Him so that He could hand my life back to me.

 

[Michael_Mayo]

Thank you, Po. Inspiring and helpful witness.

 

[po18guy]

Having a spiritual director is good advice - but one versed in Carmelite spirituality. Especially if one is or has been disposed toward despair. I was not alone on my journey, but there are certainly pitfalls along the way.

The direction given in Divine Intimacy can be of great assistance through all spiritual conditions. Daily spiritual vitamins. The stronger one’s relationship to God is going in, the stronger it will be coming out of darkness or aridity.

 

[Michael_Mayo]

I am 62 and have had several in the different places I lived. Current one is an hour away. I should go more often. In the past though it has been hit and miss. Some helpful and some not so much.

 

[Casilda]

I find that reading what the saints have left us is sometimes our only help for our own spiritual journeys. These days we have no guidance, the fact that priests are so busy, there is no other recourse but to seek the saints and our fellow pilgrims. My angst is many times eased by reading St. John of the Cross or St. Faustina. It boggles my mind that some are steered away from such writings. If we can’t read what the saints have written or what the Doctors of the church have left us, how are we to grow? It seems it is the meat of the faith. Indeed, maybe some are not ready for it, as St. Paul says, so he gave them milk.

 

[Robert_Sock]

The human belief structure has two dimensions: a horizontal structure and a vertical structure. Prove a belief along the horizontal structure to be incorrect and a person may feel a little embarrassment, but life goes on as usual. However, prove several of the critical beliefs holding up the vertical structure to be wrong, which the Holy Spirit has the power to do, and the entire belief structure comes tumbling down, along with it the persons previous perception of reality, leaving a blank slate. This to me is the dark night, and slowly a holy person is able to create a new God-centered reality that takes his or her religious beliefs to an incredibly higher level. But again, forming this new reality takes time, which I believe is a critical part of the Dark Night.

 

[Michael_Mayo]

For many the only spiritual guidance is the homily and confession.

 

[Robert_Sock]

For many the only spiritual guidance is the homily and confession.

In all probability, St. John of the Cross likely had a perception of reality much different from the perception most of us have today. This is why I believe so many people have trouble following him. If I’m correct, we must constantly pray and seek the Seven Gifts of the Holy Spirit which should cause us to reform our perception of reality to be more in line with that of St. John of the Cross. Like for St Therese, the Little Flower, I feel I was guided my the Holy Spirit to be taught by The Imitation of Christ. I also watch the Holy Rosary and The Way of the Cross by Saint Francis of Assisi, which can be found here:

youtube.com/watch?v=oZ9om4YElns

 

[Robert_Sock]

Anyone who has not yet viewed The Way of the Cross by St Frances of Assisi that I linked to in my above post, I would highly recommend viewing it at least once, if not every day, to see that there exist alternative Catholic realities to the grand illusion that most of us were indoctrinated with from an early age from the intense, dark influence of the mass media!

To be a true contemplative, we must first closely examine our perception of reality and ask what is really real, and what is merely an illusion.

I also highly recommend incorporating the teachings from The Imitation of Christ into our reality of the world if we wish to seek the truth, grow in virtue, and become true contemplatives!

Do not expect much from a contemplative life until you can discern reality!

 

[Michael_Mayo]

I am a total neophyte, acquiring a copy of Divine Intimacy on Ash Wednesday. It is a spiritual classic, teaching the spirituality of Saint John of the Cross and Saint Teresa of Avila. It is clear that the self must be actively resisted, negated, even emptied; thoughts and perceptions altered and a total vulnerability to God’s will adopted for true spiritual advancement. Since the “self” is our primary obstacle along the path to union with God, emptying and abandonment is necessary before progress may be made.

There is a copy in our adoration chapel. I was reading about prayer of recollection and aridity. Very reassuring.

 

[po18guy]

There is a copy in our adoration chapel. I was reading about prayer of recollection and aridity. Very reassuring.

The more I read this book, the more I realize the brilliance in it. I think it can be of benefit particularly to those in dryness or darkness, as it reveals the hidden value - the Lord’s intent - in leading us through those periods. If we experience depression, for example, it is because we are clinging to our nothingness rather than juxtaposing it with God’s immensity. Do we forget that Jesus sweated blood and prayed fervently in the garden; His impassioned cries to the Father as He hung dying on the cross? That was most certainly the most profound dryness and aridity in human history. If we expect to avoid our portion of that; if we suspect that there is no help through it or Divine purpose behind it, how dare we call ourselves disciples?

 

[Robert_Sock]

I spend much time engaging in centering prayer and I feel is most worthwhile, but I honestly have never experienced God’s grace while in these prayers. What I do is to get a mental image of whatever or whoever I may be praying for and place the mental image way in the back of my mind where it does not interfere with my silent prayer, but where I remain remotely aware of it.

But God’s grace does eventually come to me, usually when I least expect it, like when I recently donated to charity. Then there are much heavier crosses that I’m asked to carry, like in God removing all my friends from my life. One relationship in particular which I sacrificed much of my life to build. I never blame that person, and I pray for her every day, and I certainly never blame it on God, but in accepting that cross God has come to me and provided a complete understanding why he took my friends away from me. God has also blessed me with great consolation for carrying that cross in great faith. If somebody could see into my head they would most certainly say that I’m just listening to my own inner thoughts and that the joy that I’m experiencing is simply the result of a large cup of coffee I just drank, but I know differently. There’s simply no way I could gain the type of understanding I gained, or feel the great consolation that I experienced unless it came directly from God. And God has promised me that I have lost nothing that I will not experience as a much greater joy in Heaven.

However, for the most part, God does not seem to be present in my life and I’m left only with my faith and the memory of the many past revelations that are permanently etched upon my mind.

So, do not give up on your prayers, and know that if you do not experience God the way you expected in this life, you will certainly have great treasures awaiting you in Heaven! Also, know that God never shouts, but often communicates in barely noticeable whispers. And without the cross or great sacrifices, I sincerely doubt that God would have ever have spoken to me at all. Again, let me emphasize that your prayers are never in vain! Make sure that you spend plenty of time listening.

 

[Michael_Mayo]

Thanks for sharing, Robert. You are reminding me of what St John said about the dark but secure way of faith.

 

[Robert_Sock]

I believe that The Imitation of Christ is a great companion to St John of the Cross and that the following chapter shines much light on the subject of your thread. I too often feel much darkness and sometimes I feel that God is casting his wrath on me, but this chapter makes great sense for living in such a dark world where evil often dwells and affects each and every one of us, no matter how devout we may be.

WANTING NO SHARE IN COMFORT

IT IS not hard to spurn human consolation when we have the divine. It is, however, a very great thing indeed to be able to live without either divine or human comforting and for the honor of God willingly to endure this exile of heart, not to seek oneself in anything, and to think nothing of one’s own merit.

Does it matter much, if at the coming of grace, you are cheerful and devout? This is an hour desired by all, for he whom the grace of God sustains travels easily enough. What wonder if he feel no burden when borne up by the Almighty and led on by the Supreme Guide! For we are always glad to have something to comfort us, and only with difficulty does a man divest himself of self.

The holy martyr, Lawrence, with his priest, conquered the world because he despised everything in it that seemed pleasing to him, and for love of Christ patiently suffered the great high priest of God, Sixtus, whom he loved dearly, to be taken from him. Thus, by his love for the Creator he overcame the love of man, and chose instead of human consolation the good pleasure of God. So you, too, must learn to part with an intimate and much-needed friend for the love of God. Do not take it to heart when you are deserted by a friend, knowing that in the end we must all be parted from one another.

A man must fight long and bravely against himself before he learns to master himself fully and to direct all his affections toward God. When he trusts in himself, he easily takes to human consolation. The true lover of Christ, however, who sincerely pursues virtue, does not fall back upon consolations nor seek such pleasures of sense, but prefers severe trials and hard labors for the sake of Christ.

When, therefore, spiritual consolation is given by God, receive it gratefully, but understand that it is His gift and not your meriting. Do not exult, do not be overjoyed, do not be presumptuous, but be the humbler for the gift, more careful and wary in all your actions, for this hour will pass and temptation will come in its wake.

**When consolation is taken away, do not at once despair but wait humbly and patiently for the heavenly visit, since God can restore to you more abundant solace.
**
This is neither new nor strange to one who knows God’s ways, for such change of fortune often visited the great saints and prophets of old. Thus there was one who, when grace was with him, declared: “In my prosperity I said: ‘I shall never be moved.’” But when grace was taken away, he adds what he experienced in himself: “Thou didst hide Thy face, and I was troubled.” Meanwhile he does not despair; rather he prays more earnestly to the Lord, saying: “To Thee, O Lord, will I cry; and I will make supplication to my God.” At length, he receives the fruit of his prayer, and testifying that he was heard, says “The Lord hath heard, and hath had mercy on me: the Lord became my helper.” And how was he helped? “Thou hast turned,” he says, “my mourning into joy, and hast surrounded me with gladness.”[14]

If this is the case with great saints, we who are weak and poor ought not to despair because we are fervent at times and at other times cold, for the spirit comes and goes according to His will. Of this the blessed Job declared: “Thou visitest him early in the morning, and Thou provest him suddenly.”[15]

In what can I hope, then, or in whom ought I trust, save only in the great mercy of God and the hope of heavenly grace? For though I have with me good men, devout brethren, faithful friends, holy books, beautiful treatises, sweet songs and hymns, all these help and please but little when I am abandoned by grace and left to my poverty. At such times there is no better remedy than patience and resignation of self to the will of God.

I have never met a man so religious and devout that he has not experienced at some time a withdrawal of grace and felt a lessening of fervor. No saint was so sublimely rapt and enlightened as not to be tempted before and after. He, indeed, is not worthy of the sublime contemplation of God who has not been tried by some tribulation for the sake of God. For temptation is usually the sign preceding the consolation that is to follow, and heavenly consolation is promised to all those proved by temptation. “To him that overcometh,” says Christ, “I will give to eat of the Tree of Life.”[16] Divine consolation, then, is given in order to make a man braver in enduring adversity, and temptation follows in order that he may not pride himself on the good he has done.

The devil does not sleep, nor is the flesh yet dead; therefore, you must never cease your preparation for battle, because on the right and on the left are enemies who never rest.