Context (World Philosophers and Their Works)
Juan de Ypes y Álvarez, who took as his reformed religious name Juan de la Cruz, or John of the Cross, wrote his Dark Night of the Soul near the end of his life as a fourth part of a previous book, La subida del Monte Carmelo (1578-1579; The Ascent of Mount Carmel, 1864, 1922). Much of what is obscure in Dark Night of the Soul is clarified by reading The Ascent of Mount Carmel, though the metaphysical nature of the subject matter makes understanding inevitably difficult. Nevertheless, Dark Night of the Soul is a systematic description of John’s actual experience, not a theoretical work.
The general religious-historical context for all of John’s work is Saint Teresa of Avila’s reform of the Carmelite order. John’s participation in Saint Teresa’s reform contributed to his spiritual and theological development, though it led to political dangers within the Carmelite order. By representing a higher ideal, a stricter observance of the rule of the Carmelite order established three hundred years earlier, John and others like him posed a threat to the rest of the order, who seemed lax by comparison. Even within the reform movement (known as the Discalced, or “without shoes,” a reference to the ideal of poverty), disagreements arose. The Discalced reformers called for a more active missionary role in the community for Carmelite priests, and John defended the exclusively contemplative life.
These disagreements were not just academic: They led to John’s brief imprisonment in 1576 and again for some nine months in 1577. It was in this period of crisis that John wrote some of his most powerful poetry, especially “The Spiritual Canticle.” One key to understanding the thought of John is that all of his theological works began as poetry, and only later, at the request of nuns and priests attempting to understand the thought and experience behind them, did he work out a systematic theology as prose commentaries to these poems.
The Poem and Commentaries (World Philosophers and Their Works)
It was in this manner that John wrote Dark Night of the Soul. In 1578, a year after his imprisonment, John was named superior of the monastery of El Calvario in Andalusia. There he wrote the poem beginning “En una noche oscura,” or “On a dark night”—the kernel of Dark Night of the Soul. In his talks with the nuns of El Calvario, John began to see the value of writing down his commentaries on his poems. If Christian theology originates in commentaries on Scripture, which in many cases is poetry, then commentaries on Christian poetry might be almost as valuable.
John’s commentaries on the Dark Night of the Soul poem, however, did not begin until 1585. At that time he was prior of the Discalced monastery of Los Martires in Grenada, which benefitted from the generosity of a wealthy lady, Señora Ana de Peñelosa. It was Ana who asked John to write his commentaries on his poems, for her edification. Among them was Dark Night of the Soul, completed by 1585.
The Passive Night (World Philosophers and Their Works)
The structure of thought in Dark Night of the Soul is an extension of that of the previous work, The Ascent of Mount Carmel, basically a fourfold pattern representing the progress of the soul in contemplative prayer. Because John’s contemplative prayer progresses by two modalities, active/passive and spiritual/sensual, four combinations are possible. The four different types of “night” in his spiritual experience are, in sequence, the active night of sense (described in the first book of The Ascent of Mount Carmel), the active night of spirit (The Ascent of Mount Carmel, books 2 and 3), the passive night of sense (Dark Night of the Soul, book 1), and passive night of spirit (Dark Night of the Soul, book 2).
Dark Night of the Soul, then, deals exclusively with the passive form of the spiritual darkness John called “night.” The passivity is considered a progression from the active nights discussed in The Ascent of Mount Carmel, because in the passive nights described in Dark Night of the Soul, the soul has learned to submit to God’s will, realizing that further illumination is up to God and is not subject to any action on the part of the individual. This passivity must be understood in that context, however, for it does not imply inactivity. In fact, the image that John uses is a concentration of the mental faculties into the “single act” of union with God.
Before discussing the passive night of sense, which is the subject of book 1, John describes the soul of the individual contemplative just before entering that night. The contemplative at this point John calls a “beginner,” and he describes the purgation of many imperfections in the beginner (chapter 1). The next six...
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An Approach to Prayer (World Philosophers and Their Works)
Although John implies a progression through the four steps mentioned (and the Dark Night of the Soul concentrates on only two of them), they are not as clearly distinguished in John’s writings as they are in this outline. Although book 1 of Dark Night of the Soul studies the passive night of sense, for example, we find descriptions of the same phenomenon in books 3 and 4 of The Ascent of Mount Carmel under the rubric “active night of spirit.” This is only apparently a contradiction: It is the passivity of the senses that allows for the enlightenment of the spirit, so that passive night of sense and active night of spirit are rather two ways of speaking about the same contemplative experience. John’s interest is in describing as accurately as he can what he experienced in prayer, not in developing a system. In fact, an attempt to systematize too much what happens in prayer works against the ethos of grace that John stressed throughout his writings: The dark nights, whether active or passive, sensual or spiritual, come at God’s will, not the contemplative’s. This insistence on an important doctrinal issue of the day, the role of individual efforts in salvation, reflects the influence of the Council of Trent, which defined the doctrine of Justification for Catholics in 1547.
The approach to contemplative prayer espoused by John is part of a tradition of Western spirituality known as the via negativa, or negative way to union with God. It is “negative” not in an evaluative sense but in a logical one: The “positive” way of...
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Bibliography (World Philosophers and Their Works)
Crisógano de Jesús Sacramentado, Father. The Life of Saint John of the Cross. Translated by Kathleen Pond. New York: Harper and Brothers, 1958. A thoroughly documented and detailed biography of Saint John of the Cross as a person and as a Carmelite friar. Illustrations, charts, notes, and references make this a necessary resource for the serious scholar.
Cugno, Alain. Saint John of the Cross: Reflections on Mystical Experience. Translated by Barbara Wall. New York: Seabury Press, 1979. This concise study attempts to understand John from a philosophical rather than a theological or mystical...
(The entire section is 581 words.)