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← Dark Night of the Soul/Book 1 · Noche oscura del alma
Chapter 16NocheOscura.1.16

Libro Primero — Capítulo 13

The Fruits of Sensory Purgation

The dark night of the senses reforms the soul by drying up the appetites and freeing it from the vices of spiritual avarice, lust, and gluttony.

Regarding other benefits this night of the senses produces in the soul 1. As for the imperfections the soul had in spiritual avarice—by which it coveted one spiritual thing after another and never felt satisfied with this exercise or that, through the greed of appetite and the pleasure it found in them—now, in this dry and dark night, it is thoroughly reformed; because, since it no longer finds the delight and savor it used to, but rather finds in them distaste and hardship, it uses them with such temperance that it might now, by chance, miss the mark by falling short, just as before it used to miss it by going too far.1 Yet those whom God places in this night he commonly gives humility and readiness—though with distaste—so that they may do only for God's sake whatever is commanded of them; and they leave many things unused because they find no pleasure in them.2 2. As for spiritual lust, it's also clear that through this dryness and sensory distaste the soul finds in spiritual things, it will be freed from those impurities we noted earlier; we said, as a rule, that they came from the pleasure that overflowed from the spirit into the senses. 3. But the imperfections from which the soul is freed in this dark night with regard to the fourth vice, which is spiritual gluttony, can be seen there—though not all of them are set out there, because they are numberless; and so I will not list them here, because I would already like to finish with this night in order to pass on to the other, about which we have weighty teaching and doctrine. To understand the countless benefits the soul gains in this night—beyond those already mentioned—regarding the vice of spiritual gluttony, it's enough to say that it's freed from all the imperfections listed there, as well as many other, greater evils and foul abominations that, as I've said, aren't written there. Many have fallen into these, as we've seen from experience, because they hadn't reformed their appetite for these spiritual treats.3 For, since God in this dry and dark night in which he places the soul has held concupiscence in check and bridled the appetite so that it cannot gorge itself on any sensory delight or taste from anything above or below—and he keeps this up in such a way that the soul is left trained, reformed, and pressed into shape as regards its concupiscence and appetite—it loses the force of the passions and of concupiscence and grows barren through disuse of that pleasure, just as when one no longer draws milk from the udder, the milk channels dry up.45 Once the soul's appetites have been dried up in this way, marvelous benefits follow—beyond those already named—through this spiritual sobriety. Because the appetites and concupiscences are quenched, the soul lives in spiritual peace and quiet; where appetite and concupiscence don't reign, there is no disturbance, only peace and consolation from God. 4. From this comes yet another benefit as well: it brings a habitual remembrance of God, with fear and wariness of turning back on the spiritual path, as has already been said. This is a great benefit, and not one of the lesser ones in this dryness and purgation of the appetite, because the soul is purified and cleansed of the imperfections that clung to it through the appetites and attachments, which of themselves blunt and obscure the soul.

Virtue in the Midst of Dryness

The soul is exercised in the theological and cardinal virtues through the endurance of dryness, as confirmed by the experience of David.

5. There is another very great benefit for the soul in this night, and it is that the soul is exercised in the virtues all together—for example, in patience and longanimity, which are well exercised in these emptinesses and dry spells, as it endures persevering in spiritual exercises without consolation and without relish.6 Charity toward God is exercised, because the soul is no longer moved by the attractive, pleasant relish it finds in the work, but only by God.7 Here the soul also exercises the virtue of fortitude, because in these difficulties and bitter trials it meets in acting, it draws strength from weaknesses, and so becomes strong. Finally, the soul is exercised both bodily and spiritually in all the virtues—theological, cardinal, and moral—during these dry spells. 6. David tells us (Ps. 76:4) that in this night the soul gains the four benefits we have mentioned: delight in peace, a steady remembrance of God and care for Him, cleanliness and purity of soul, and the exercise of the virtues we have just described. As he experienced it himself while in this night, he wrote: "My soul cast off consolations; I remembered God and found comfort and exercised myself, and my spirit failed."✦ Then he adds (v. 7): "And I meditated by night with my heart, and I exercised myself, and I swept and purified my spirit"—that is, of all its affections.✦8

Freedom from Passion and Sin

The purgative night purges the soul of anger, envy, and acedia, granting it freedom from the world, the flesh, and the devil.

7. As for the imperfections of the other three spiritual vices we named there—anger, envy, and acedia—the soul is also purged of them in this dryness of appetite and acquires the virtues opposed to them; because, softened and humbled by these dry spells and difficulties and by the other temptations and trials with which God exercises her in the course of this night, she becomes gentle toward God, toward herself, and also toward her neighbor; so that she no longer grows angrily agitated over her own faults against herself, nor over others' faults against her neighbor, nor does she bring God resentment and unseemly complaints because He does not make her good at once.9 8. As for envy, here too the soul has charity toward others; for if it has any envy, it isn't vicious as it used to be when it pained the soul that others were preferred over it and had the advantage—because here that advantage is already granted them, seeing itself as miserable as it does; and the envy it has, if it has any, is virtuous, desiring to imitate them, which is great virtue. 9. The acedia and weariness it feels here toward spiritual things aren't vicious either, the way they used to be; because those earlier ones came from the spiritual pleasures it sometimes had and tried to have when it couldn't find them; but these spells of weariness don't come from that soft craving for pleasure, because God has taken that away from it regarding all things in this purgation of the appetite.10 10. Beyond these benefits, the soul gains countless others through this dry contemplation. In the midst of these dry spells and tight straits, God often communicates to the soul spiritual sweetness, very pure love, and spiritual insights—sometimes very delicate ones—when it least expects it. Each is of greater benefit and worth than everything it enjoyed before, even if the soul doesn't think so at first, because the spiritual influence given here is so delicate that the senses don't perceive it.11 11. Finally, because the soul is purged here of its sensory affections and appetites, it gains a freedom of spirit in which the twelve fruits of the Holy Spirit are steadily being won.✦ Here, too, the soul is wonderfully freed from the hands of the three enemies—the world, the devil, and the flesh—because, once sensory savor and taste for things are extinguished, neither the devil, nor the world, nor sensuality has weapons or strength against the spirit.

The Rest of the Soul

The soul achieves a state of holy fear and pure love, leading to the final rest of the house of the lower faculties.

12. These dry spells, then, make the soul walk in purity in the love of God, because it no longer sets itself to act for the pleasure and relish of the work itself—as it may well have done when it still found that pleasure—but only to please God. It becomes neither presumptuous nor self-satisfied, as it may once have been in times of prosperity, but wary and fearful of itself, finding no satisfaction in itself at all—and in this lies the holy fear that preserves and increases the virtues. This dryness also extinguishes natural lusts and impulses, as has been said; because here—apart from the pleasure that God himself sometimes pours into the soul—it rarely finds any felt pleasure or comfort through its own diligence in any spiritual work or exercise, as has already been noted. 13. In this dry night, care for God and the longing to serve Him grow in the soul. Because the breasts of sensuality—which used to feed and raise the appetites the soul was chasing—are drying up, only a bare, dry longing to serve God remains. This is something very pleasing to God, for as David says (Ps. 50:19), a troubled spirit is a sacrifice to God. 14. So then, since the soul knows that in this dry purgation it has passed through it drew out and gained so many and such precious benefits as have been set out here, it is no great thing for it to say, in the song we are explaining, that verse—namely: O happy chance! —I went out unnoticed; that is, I escaped the snares and subjection of my sensory appetites and affections unnoticed, meaning those three enemies were unable to stop me. These, as we have said, with the appetites and pleasures, as if with snares, bind the soul and hold it back so that it does not go out from itself into the freedom of the love of God; without which they cannot fight the soul, as has already been said. 15. So, when the four passions of the soul—joy, sorrow, hope, and fear—are calmed through constant mortification, and when natural appetites go dormant in the senses through routine periods of dryness, and when the harmony of the senses and interior faculties is suspended, their discursive operations ceasing as we’ve described—this being the entire household and dwelling of the lower part of the soul, which she calls her house—she says: Now that my house was at rest.

Read the original Latin

De otros provechos que causa en el alma esta noche del sentido

1. Acerca de las imperfecciones que en la avaricia espiritual tenía, en que codiciaba unas y otras cosas espirituales y nunca se veía satisfecha el alma de unos ejercicios y otros, con la codicia del apetito y gusto que hallaba en ellos, ahora en esta noche seca y oscura anda bien reformada; porque, como no halla el gusto y sabor que solía, antes halla en ellas sinsabor y trabajo, con tanta templanza usa de ellas, que por ventura podría perder ya por punto de corto como antes perdía por largo. Aunque a los que Dios pone en esta noche comúnmente les da humildad y prontitud, aunque con sinsabor, para que sólo por Dios hagan aquello que se les manda; y desaprovéchanse de muchas cosas porque no hallan gusto en ellas.

2. Acerca de la lujuria espiritual también se ve claro que, por esta sequedad y sinsabor de sentido que halla el alma en las cosas espirituales, se librará de aquellas impurezas que allí notamos; pues, comúnmente, dijimos que procedían del gusto que del espíritu redundaba en el sentido.

3. Pero de las imperfecciones que se libra el alma en esta noche oscura acerca del cuarto vicio, que es la gula espiritual, puédense ver allí, aunque no están allí dichas todas, porque son innumerables; y así yo aquí no las referiré, porque querría ya concluir con esta noche para pasar a la otra, de la cual tenemos grave palabra y doctrina.

Baste, para entender los innumerables provechos que demás de los dichos gana el alma en esta noche acerca de este vicio de la gula espiritual, decir que de todas aquellas imperfecciones que allí quedan dichas se libra, y de otros muchos y mayores males y feas abominaciones que, como digo, allí no están escritas, en que vinieron a dar muchos de que habemos tenido experiencia, por no tener ellos reformado el apetito en esta golosina espiritual. Porque, como Dios en esta seca y oscura noche, en que pone al alma, tiene refrenada la concupiscencia y enfrenado el apetito de manera que no se puede cebar de ningún gusto ni sabor sensible de cosa de arriba ni de abajo, y esto lo va continuando de tal manera que queda impuesta el alma, reformada y emprensada según la concupiscencia y apetito, pierde la fuerza de las pasiones y concupiscencia y se hace estéril, no usándose el gusto, bien así como no acostumbrando a sacar leche de la ubre se secan los cursos de la leche. Y, enjugados así los apetitos del alma, síguense, demás de los dichos, por medio de esta sobriedad espiritual admirables provechos en ella; porque, apagados los apetitos y concupiscencias, vive el alma en paz y tranquilidad espiritual; porque donde no reina apetito y concupiscencia no hay perturbación, sino paz y consuelo de Dios.

4. Sale de aquí otro segundo provecho, y es que trae ordinaria memoria de Dios, con temor y recelo de volver atrás, como queda dicho, en el camino espiritual; el cual es grande provecho y es no de los menores en esta sequedad y purgación del apetito, porque se purifica el alma y limpia de las imperfecciones que se le pegaban por medio de los apetitos y afecciones, que de suyo embotan y ofuscan el ánima.

5. Hay otro provecho muy grande en esta noche para el alma, y es que se ejercita en las virtudes de por junto, como en la paciencia y longanimidad, que se ejercita bien en estos vacíos y sequedades, sufriendo el perseverar en los espirituales ejercicios sin consuelo y sin gusto. Ejercítase la caridad de Dios, pues ya no por el gusto atraído y saboreado que halla en la obra es movido, sino sólo por Dios. Ejercita aquí también la virtud de la fortaleza, porque en estas dificultades y sinsabores que halla en el obrar saca fuerzas de flaquezas, y así se hace fuerte. Y, finalmente, en todas las virtudes, así teologales como cardinales y morales, corporal y espiritualmente se ejercita el alma en estas sequedades.

6. Y que en esta noche consiga el alma estos cuatro provechos que habemos dicho, conviene a saber: delectación de paz, ordinaria memoria y solicitud de Dios, limpieza y pureza del alma y el ejercicio de virtudes que acabamos de decir, dícelo David (Sal. 76, 4), como lo experimentó él mismo estando en esta noche, por estas palabras: Mi alma desechó las consolaciones, tuve memoria de Dios y hallé consuelo y ejercitéme, y desfalleció mi espíritu. Y luego dice (v. 7): Y medité de noche con mi corazón, y ejercitábame, y barría y purificaba mi espíritu, conviene a saber, de todas las afecciones.

7. Acerca de las imperfecciones de los otros tres vicios espirituales que allí dijimos que son ira, envidia y acidia, también en esta sequedad del apetito se purga el alma y adquiere las virtudes a ellas contrarias; porque, ablandada y humillada por estas sequedades y dificultades y otras tentaciones y trabajos en que a vueltas de esta noche Dios la ejercita, se hace mansa para con Dios y para consigo y también para con el prójimo; de manera que ya no se enoja con alteración sobre las faltas propias contra sí, ni sobre las ajenas contra el prójimo, ni acerca de Dios trae disgusto y querellas descomedidas porque no le hace presto bueno.

8. Pues acerca de la envidia, también aquí tiene caridad con los demás; porque, si alguna envidia tiene, no es viciosa como antes solía cuando le daba pena que otros fuesen a él preferidos y que le llevasen la ventaja, porque ya aquí se la tiene dada, viéndose tan miserable como se ve; y la envidia que tiene, si la tiene, es virtuosa, deseando imitarlos, lo cual es mucha virtud.

9. Las acidias y tedios que aquí tiene de las cosas espirituales tampoco son viciosas como antes; porque aquéllos procedían de los gustos espirituales que a veces tenía y pretendía tener cuando no los hallaba; pero estos tedios no proceden de esta flaqueza del gusto, porque se le tiene Dios quitado acerca de todas las cosas en esta purgación del apetito.

10. Demás de estos provechos que están dichos, otros innumerables consigue por medio de esta seca contemplación; porque en medio de estas sequedades y aprietos, muchas veces, cuando menos piensa, comunica Dios al alma suavidad espiritual y amor muy puro y noticias espirituales, a veces muy delicadas, cada una de mayor provecho y precio que cuanto antes gustaba; aunque el alma en los principios no piensa así, porque es muy delicada la influencia espiritual que aquí se da, y no la percibe el sentido.

11. Finalmente, por cuanto aquí el alma se purga de las afecciones y apetitos sensitivos, consigue libertad de espíritu, en que se van granjeando los doce frutos del Espíritu Santo. También aquí admirablemente se libra de las manos de los tres enemigos, mundo, demonio y carne; porque, apagándose el sabor y gusto sensitivo acerca de las cosas, no tiene el demonio, ni el mundo, ni la sensualidad armas ni fuerzas contra el espíritu.

12. Estas sequedades hacen, pues, al alma andar con pureza en el amor de Dios, pues que ya no se mueve a obrar por el gusto y sabor de la obra, como por ventura lo hacía cuando gustaba, sino sólo por dar gusto a Dios. Hácese no presumida ni satisfecha, como por ventura en el tiempo de la prosperidad solía, sino recelosa y temerosa de sí, no teniendo en sí satisfacción ninguna, en lo cual está el santo temor que conserva y aumenta las virtudes. Apaga también esta sequedad las concupiscencias y bríos naturales, como también queda dicho; porque aquí, si no es el gusto que de suyo Dios le infunde algunas veces, por maravilla halla gusto y consuelo sensible por su diligencia en alguna obra y ejercicio espiritual, como ya queda dicho.

13. Crécele en esta noche seca el cuidado de Dios y las ansias por servirle, porque, como se le van enjugando los pechos de la sensualidad, con que sustentaba y criaba los apetitos tras que iba, sólo queda en seco y en desnudo el ansia de servir a Dios, que es cosa para Dios muy agradable, pues, como dice David (Sal. 50, 19), el espíritu atribulado es sacrificio para Dios.

14. Como el alma, pues, conoce que en esta purgación seca por donde pasó, sacó y consiguió tantos y tan preciosos provechos como aquí se han referido, no hace mucho en decir, en la canción que vamos declarando, el dicho verso, es a saber: ¡oh dichosa ventura! – salí sin ser notada; esto es: salí de los lazos y sujeción de mis apetitos sensitivos y afecciones, sin ser notada, es a saber, sin que los dichos tres enemigos me lo pudiesen impedir. Los cuales, como habemos dicho, con los apetitos y gustos, así como con lazos, enlazan al alma y la detienen que no salga de sí a la libertad de amor de Dios; sin los cuales ellos no pueden combatir al alma, como queda dicho.

15. De donde, en sosegándose por continua mortificación las cuatro pasiones del alma, que son: gozo, dolor, esperanza y temor, y en durmiéndose en la sensualidad por ordinarias sequedades los apetitos naturales, y en alzando de obra la armonía de los sentidos y potencias interiores, cesando sus operaciones discursivas, como habemos dicho, lo cual es toda la gente y morada de la parte inferior del alma, que es lo que aquí llama su casa, diciendo:

Estando ya mi casa sosegada.

Scripture echoes

  1. ↩Ps.76.4;Ps.77.4 — There he shattered the flashing arrows, the shield and sword and battle. Selah. Ps.77.4 — I remember God, and I moan; I meditate, and my spirit grows faint. Selah.
  2. ↩Ps.76.7;Ps.77.6-Ps.77.7 — At your rebuke, O God of Jacob, both chariot and horse are cast into a deep sleep. Ps.77.6 — I call to mind the days of old, the years of ancient times. Ps.77.7 — I will remember my song in the night; I will muse with my own heart, and my spirit will search.
  3. ↩Gal.5.22-Gal.5.23 — But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, Gal.5.23 — gentleness, self-control; against such things there is no law.

Notes

  1. 1 ↩"por punto de corto… por largo" is a short-of-the-mark / beyond-the-mark figure (defect vs. excess). Rendered as falling short vs. going too far to keep the contrast concrete without archaism.
  2. 2 ↩"desaprovéchanse" = they make no use of / leave off using; not "waste" or "miss the benefit of" in the modern English sense.
  3. 3 ↩golosina espiritual: the dainty/sweet itself that spiritual gluttony craves; rendered as 'spiritual craving for treats' to keep the food-gluttony image without sounding comic.
  4. 4 ↩emprensada (from prensa, 'press'): rare period form meaning pressed, constrained, or put under the press; rendered 'pressed into shape' to keep the mechanical force of the image.
  5. 5 ↩impuesta here is period usage for trained/set in order rather than modern 'imposed'; paired with reformada y emprensada as progressive discipline of appetite.
  6. 6 ↩Spanish 'longanimidad' kept as 'longanimity' (long-suffering forbearance), the classical virtue-term alongside patience; 'gusto' rendered as 'relish' for spiritual savor/pleasure, not mere taste.
  7. 7 ↩'caridad de Dios' rendered as 'charity toward God' (theological virtue directed to God), not God's own charity toward the soul; motive-purification is the point (moved only by God, not by gusto).
  8. 8 ↩Spanish 'barría' (swept) is John's interpretive rendering of the psalm verb; kept literally because he uses the image of sweeping the spirit clean of affections/attachments.
  9. 9 ↩Spanish acidia rendered as acedia (spiritual sloth), the traditional name of the capital vice, not ordinary laziness.
  10. 10 ↩Spanish acidias names the capital vice of acedia (spiritual sloth/listlessness); kept as acedia rather than flattened to mere laziness or boredom.
  11. 11 ↩Spanish *noticias espirituales* is rendered as “spiritual insights”; in Sanjuanist usage it names infused spiritual knowledge or awareness rather than ordinary information.

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