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Salita del monte Carmelo (Pagine Carmelitane)
Il fascino del pensiero di Giovanni della Croce non conosce davvero limiti temporali. Frutto di una travagliata esperienza spirituale e vertice della sua maturità artistica, la Salita del Monte Carmelo è stata oggetto di studi lungo i secoli. Nell'Introduzione di Federico Ruiz, il leitmotiv della critica sull'opera non ci si chiede se sia possibile, ancora ai nostri giorni, vivere una vita cristiana autentica, alla sequela di Cristo e in unione con lui. La Salita del Monte Carmelo è essenzialmente un inno all' l'amore di Dio per l'anima e l'amore dell'anima che incontra Dio e ne è attratta, fino a consumarsi nel congiungimento con l'Amato. L'itinerario che il Santo propone è descritto con l'immagine della salita al Monte Carmelo, durante la quale l'anima passa attraverso un progressivo denudamento - la 'notte oscura' dei sensi e dello spirito - fino ad arrivare sulla vetta all'unione con Dio. Tutto e nulla, luci e tenebre, aridità e desiderio, sono atteggiamenti interiori in cammino verso la meta finale. Oltre le barriere del tempo, la Salita ci parla ed è attuale. La via esposta da san Giovanni è ancora percorribile, giacché l'azione divina che soccorre e la risposta umana come impegno totale di vita restano parte integrante del pensiero cristiano.
362 pages, Kindle Edition
First published January 1, 1579
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April 19, 2023
April 19, 2023: Rereading again... My own review says I read this only twice, but I know for sure that this will be at least my fourth read of this text, not to mention all the other times I have read sections for various reasons. Have I thus any mastery of the text? No, just much time and effort.
August 27, 2020: This, my second read of Ascent of Mount Carmel, was much richer than my first experience with it. One of St. John’s four masterpieces*, it is probably the second best known after Dark Night of the Soul. There is so much here one could devote an entire lifetime just to studying this work by the ‘Mystical Doctor’—his title as one of the 36 Doctors of the Catholic Church—quite apart from all the rest of his major and minor writings.
Being neither scholar nor saintly, this is not a review of such high caliber. Yet it is my hope to encourage those of us ‘little souls’ not to avoid Ascent of Mount Carmel out of fear or humility. So long as one is a serious lover of Christ Jesus, this book can be for you.
John’s point in writing AoMC is to teach the path of Union with God. He wants us to understand first of all that Union must be God’s Way and not ours—something which sounds simple and would be if we, humans, trying to be so clever, looking for shortcuts and ‘methods’, were not constantly getting in the way of the Almighty. So here John is attempting to teach us what most other Spiritual Masters also insist on, the simple yet also not-so-simple axiom, let go and Let God.
The difference here is John’s Method. He wants us to surrender our intellect to dark Faith, let go of our memory to dark Hope and above all, give over our will to God through saying ‘no’ to all that we believe gives us joy, so that we may be able to embrace the Only One Who will or can give us Himself, Him-Who-is-All-in-All. The message is not new, the methods and details are from the Mystical Doctor’s own perspective.
There is no denying AoMC is a dry text. This spiritual novice needed to go over some parts multiple times for the full import to sink in. One thing which helped was listening to it. Last time I listened to my audio CDs which is how I began this time as well. Midway though I discovered an 8 part YouTube presentation of the complete book, this being the link for Part 1 of 8. As each part concludes, you are automatically moved to the next part. (This is an original translation and will not match any of the more conventional ones, also, I found the chapters to be off by one in the last 3 parts.)
Since I have just begun to explore the on-line world, I am quite sure there are many other versions, but my intent here is not provide an exhaustive list of resources, but only to let you know there are options if you find reading the great Carmelite too daunting.
Here are just some of things I gleaned from the AoMC:
-It is completely saturated with Sacred Scripture as St. John himself was constantly immersed in the Word.
-This book can most closely be compared to a user’s guide to the human soul. John knows us and our disordered appetites. We may not like how he sees/describes us and what he recommends we do to allow for Union with God—because we must understand that we do NOT effect union, God does, we only cooperate or fight against God—but we ignore him to our own loss.
-Faith as the means to Divine Union is comparable to midnight. Only those who set aside their own knowledge and walk in God’s service like unlearned children receive wisdom from God. Accordingly, to reach union with the wisdom of God a person must advance by unknowing rather than by knowing. [1 Cor. 3:18-19]
-‘God sustains every soul and dwells in it substantially, even though it may be that of the greatest sinner in the world. This union between God and creatures always exists.’ This is known as the essential or substantial union. John wants much more for us because God wants so much more for us. We are designed for ‘the union of likeness’ which is supernatural and exists when God's will and ours are in perfect conformity, so that nothing in the one is false to the other. When our soul rids itself completely of what is unconformed to the Divine Will, it will rest transformed in God through love.
-Unlike most of the works of his contemporary and cohort, St. Teresa of Jesus (Ávila), AoMC is not a work on or about prayer. There is a short section, however, in Book 2, Chapter 26, where St. John gives his thoughts on Contemplation. According to him, ‘there are really no words to describe it (the knowledge of the naked truths of God) for it is God’s own knowledge and his own delight and does not deal with particular things since its object is the Supreme Principle’. Towards the end there was also an interesting insight into ‘places to pray’ – which was more to insist that we not become too attached to those either, something very helpful for right now when many of us cannot go to our usual churches, adoration chapels and/or retreat centers, etc.
-Much of the text is devoted to the dangers of the appetites, the need for divesting ourselves of attachment to all that is not God and the consequences if we do not. Again, whether you are far advanced in the spiritual life or just starting out, are looking for intellectual or spiritual challenge, or don’t know quite what you need, St. John has much good solid advice, completely based on the Word Incarnate and His Passion, Death and Resurrection.
An excellent spiritual classic. Most highly recommended!
*The Ascent of Mount Carmel, Dark Night of the Soul, A Spiritual Canticle of the Soul and Living Flame of Love
July 2, 2015: After years of wanting to read this, many starts and restarts, I finally finished it! It turned out not to be so insurmountable as I'd made it out to be. Was this because of a mental block or because it was too soon? Loved how he tied Faith to the Intellect, Hope to the Memory and Charity to the Will. Those sections were the best and require careful rereading/outlining. Much to be gained there. Dripping with Scripture, John brought out example after example many which I'd never heard or considered in the light which he used them. Knew his reputation as a scholar but was still delighted. Yet, I think he wouldn't like that. Everything he wrote was the finger pointing to the Word, Himself.
My only complaint: it ended abruptly ... like he hadn't finished it? How disappointing!
August 27, 2020: This, my second read of Ascent of Mount Carmel, was much richer than my first experience with it. One of St. John’s four masterpieces*, it is probably the second best known after Dark Night of the Soul. There is so much here one could devote an entire lifetime just to studying this work by the ‘Mystical Doctor’—his title as one of the 36 Doctors of the Catholic Church—quite apart from all the rest of his major and minor writings.
Being neither scholar nor saintly, this is not a review of such high caliber. Yet it is my hope to encourage those of us ‘little souls’ not to avoid Ascent of Mount Carmel out of fear or humility. So long as one is a serious lover of Christ Jesus, this book can be for you.
John’s point in writing AoMC is to teach the path of Union with God. He wants us to understand first of all that Union must be God’s Way and not ours—something which sounds simple and would be if we, humans, trying to be so clever, looking for shortcuts and ‘methods’, were not constantly getting in the way of the Almighty. So here John is attempting to teach us what most other Spiritual Masters also insist on, the simple yet also not-so-simple axiom, let go and Let God.
The difference here is John’s Method. He wants us to surrender our intellect to dark Faith, let go of our memory to dark Hope and above all, give over our will to God through saying ‘no’ to all that we believe gives us joy, so that we may be able to embrace the Only One Who will or can give us Himself, Him-Who-is-All-in-All. The message is not new, the methods and details are from the Mystical Doctor’s own perspective.
There is no denying AoMC is a dry text. This spiritual novice needed to go over some parts multiple times for the full import to sink in. One thing which helped was listening to it. Last time I listened to my audio CDs which is how I began this time as well. Midway though I discovered an 8 part YouTube presentation of the complete book, this being the link for Part 1 of 8. As each part concludes, you are automatically moved to the next part. (This is an original translation and will not match any of the more conventional ones, also, I found the chapters to be off by one in the last 3 parts.)
Since I have just begun to explore the on-line world, I am quite sure there are many other versions, but my intent here is not provide an exhaustive list of resources, but only to let you know there are options if you find reading the great Carmelite too daunting.
Here are just some of things I gleaned from the AoMC:
-It is completely saturated with Sacred Scripture as St. John himself was constantly immersed in the Word.
-This book can most closely be compared to a user’s guide to the human soul. John knows us and our disordered appetites. We may not like how he sees/describes us and what he recommends we do to allow for Union with God—because we must understand that we do NOT effect union, God does, we only cooperate or fight against God—but we ignore him to our own loss.
-Faith as the means to Divine Union is comparable to midnight. Only those who set aside their own knowledge and walk in God’s service like unlearned children receive wisdom from God. Accordingly, to reach union with the wisdom of God a person must advance by unknowing rather than by knowing. [1 Cor. 3:18-19]
-‘God sustains every soul and dwells in it substantially, even though it may be that of the greatest sinner in the world. This union between God and creatures always exists.’ This is known as the essential or substantial union. John wants much more for us because God wants so much more for us. We are designed for ‘the union of likeness’ which is supernatural and exists when God's will and ours are in perfect conformity, so that nothing in the one is false to the other. When our soul rids itself completely of what is unconformed to the Divine Will, it will rest transformed in God through love.
-Unlike most of the works of his contemporary and cohort, St. Teresa of Jesus (Ávila), AoMC is not a work on or about prayer. There is a short section, however, in Book 2, Chapter 26, where St. John gives his thoughts on Contemplation. According to him, ‘there are really no words to describe it (the knowledge of the naked truths of God) for it is God’s own knowledge and his own delight and does not deal with particular things since its object is the Supreme Principle’. Towards the end there was also an interesting insight into ‘places to pray’ – which was more to insist that we not become too attached to those either, something very helpful for right now when many of us cannot go to our usual churches, adoration chapels and/or retreat centers, etc.
-Much of the text is devoted to the dangers of the appetites, the need for divesting ourselves of attachment to all that is not God and the consequences if we do not. Again, whether you are far advanced in the spiritual life or just starting out, are looking for intellectual or spiritual challenge, or don’t know quite what you need, St. John has much good solid advice, completely based on the Word Incarnate and His Passion, Death and Resurrection.
An excellent spiritual classic. Most highly recommended!
*The Ascent of Mount Carmel, Dark Night of the Soul, A Spiritual Canticle of the Soul and Living Flame of Love
July 2, 2015: After years of wanting to read this, many starts and restarts, I finally finished it! It turned out not to be so insurmountable as I'd made it out to be. Was this because of a mental block or because it was too soon? Loved how he tied Faith to the Intellect, Hope to the Memory and Charity to the Will. Those sections were the best and require careful rereading/outlining. Much to be gained there. Dripping with Scripture, John brought out example after example many which I'd never heard or considered in the light which he used them. Knew his reputation as a scholar but was still delighted. Yet, I think he wouldn't like that. Everything he wrote was the finger pointing to the Word, Himself.
My only complaint: it ended abruptly ... like he hadn't finished it? How disappointing!
September 6, 2020
This, my second read of Ascent of Mount Carmel, was much richer than my first experience with it. One of St. John’s four masterpieces*, it is probably the second best known after Dark Night of the Soul. There is so much here one could devote an entire lifetime just to studying this work by the ‘Mystical Doctor’—his title as one of the 36 Doctors of the Catholic Church—quite apart from all the rest of his major and minor writings.
Being neither scholar nor saintly, this is not a review of such high caliber. Yet it is my hope to encourage those of us ‘little souls’ not to avoid Ascent of Mount Carmel out of fear or humility. So long as one is a serious lover of Christ Jesus, this book can be for you.
John’s point in writing AoMC is to teach the path of Union with God. He wants us to understand first of all that Union must be God’s Way and not ours—something which sounds simple and would be if we, humans, trying to be so clever, looking for shortcuts and ‘methods’, were not constantly getting in the way of the Almighty. So here John is attempting to teach us what most other Spiritual Masters also insist on, the simple yet also not-so-simple axiom, let go and Let God.
The difference here is John’s Method. He wants us to surrender our intellect to dark Faith, let go of our memory to dark Hope and above all, give over our will to God through saying ‘no’ to all that we believe gives us joy, so that we may be able to embrace the Only One Who will or can give us Himself, Him-Who-is-All-in-All. The message is not new, the methods and details are from the Mystical Doctor’s own perspective.
There is no denying AoMC is a dry text. This spiritual novice needed to go over some parts multiple times for the full import to sink in. One thing which helped was listening to it. Last time I listened to my audio CDs which is how I began this time as well. Midway though I discovered an 8 part YouTube presentation of the complete book, this being the link for Part 1 of 8. As each part concludes, you are automatically moved to the next part. (This is an original translation and will not match any of the more conventional ones, also, I found the chapters to be off by one in the last 3 parts.)
Since I have just begun to explore the on-line world, I am quite sure there are many other versions, but my intent here is not provide an exhaustive list of resources, but only to let you know there are options if you find reading the great Carmelite too daunting.
Here are just some of things I gleaned from the AoMC:
-It is completely saturated with Sacred Scripture as St. John himself was constantly immersed in the Word.
-This book can most closely be compared to a user’s guide to the human soul. John knows us and our disordered appetites. We may not like how he sees/describes us and what he recommends we do to allow for Union with God—because we must understand that we do NOT effect union, God does, we only cooperate or fight against God—but we ignore him to our own loss.
-Faith as the means to Divine Union is comparable to midnight. Only those who set aside their own knowledge and walk in God’s service like unlearned children receive wisdom from God. Accordingly, to reach union with the wisdom of God a person must advance by unknowing rather than by knowing. [1 Cor. 3:18-19]
-‘God sustains every soul and dwells in it substantially, even though it may be that of the greatest sinner in the world. This union between God and creatures always exists.’ This is known as the essential or substantial union. John wants much more for us because God wants so much more for us. We are designed for ‘the union of likeness’ which is supernatural and exists when God's will and ours are in perfect conformity, so that nothing in the one is false to the other. When our soul rids itself completely of what is unconformed to the Divine Will, it will rest transformed in God through love.
-Unlike most of the works of his contemporary and cohort, St. Teresa of Jesus (Ávila), AoMC is not a work on or about prayer. There is a short section, however, in Book 2, Chapter 26, where St. John gives his thoughts on Contemplation. According to him, ‘there are really no words to describe it (the knowledge of the naked truths of God) for it is God’s own knowledge and his own delight and does not deal with particular things since its object is the Supreme Principle’. Towards the end there was also an interesting insight into ‘places to pray’ – which was more to insist that we not become too attached to those either, something very helpful for right now when many of us cannot go to our usual churches, adoration chapels and/or retreat centers, etc.
-Much of the text is devoted to the dangers of the appetites, the need for divesting ourselves of attachment to all that is not God and the consequences if we do not. Again, whether you are far advanced in the spiritual life or just starting out, are looking for intellectual or spiritual challenge, or don’t know quite what you need, St. John has much good solid advice, completely based on the Word Incarnate and His Passion, Death and Resurrection.
An excellent spiritual classic. Most highly recommended!
*The Ascent of Mount Carmel, Dark Night of the Soul, A Spiritual Canticle of the Soul and Living Flame of Love
NOTE: Downloaded this version of AoMC because of the linked contents. It is inexpensive and I recommend it over other versions if you are looking for a separate version of this book alone.
April 11, 2020: Had our first meeting on Holy Saturday and discussed many topics concerning this book, such as detachment, night, formation and contemplative prayer, what (we understand) they do and do not mean, how John used the terms as well their applicability to our own lives. This covered the first 31 pages of the book.
Being neither scholar nor saintly, this is not a review of such high caliber. Yet it is my hope to encourage those of us ‘little souls’ not to avoid Ascent of Mount Carmel out of fear or humility. So long as one is a serious lover of Christ Jesus, this book can be for you.
John’s point in writing AoMC is to teach the path of Union with God. He wants us to understand first of all that Union must be God’s Way and not ours—something which sounds simple and would be if we, humans, trying to be so clever, looking for shortcuts and ‘methods’, were not constantly getting in the way of the Almighty. So here John is attempting to teach us what most other Spiritual Masters also insist on, the simple yet also not-so-simple axiom, let go and Let God.
The difference here is John’s Method. He wants us to surrender our intellect to dark Faith, let go of our memory to dark Hope and above all, give over our will to God through saying ‘no’ to all that we believe gives us joy, so that we may be able to embrace the Only One Who will or can give us Himself, Him-Who-is-All-in-All. The message is not new, the methods and details are from the Mystical Doctor’s own perspective.
There is no denying AoMC is a dry text. This spiritual novice needed to go over some parts multiple times for the full import to sink in. One thing which helped was listening to it. Last time I listened to my audio CDs which is how I began this time as well. Midway though I discovered an 8 part YouTube presentation of the complete book, this being the link for Part 1 of 8. As each part concludes, you are automatically moved to the next part. (This is an original translation and will not match any of the more conventional ones, also, I found the chapters to be off by one in the last 3 parts.)
Since I have just begun to explore the on-line world, I am quite sure there are many other versions, but my intent here is not provide an exhaustive list of resources, but only to let you know there are options if you find reading the great Carmelite too daunting.
Here are just some of things I gleaned from the AoMC:
-It is completely saturated with Sacred Scripture as St. John himself was constantly immersed in the Word.
-This book can most closely be compared to a user’s guide to the human soul. John knows us and our disordered appetites. We may not like how he sees/describes us and what he recommends we do to allow for Union with God—because we must understand that we do NOT effect union, God does, we only cooperate or fight against God—but we ignore him to our own loss.
-Faith as the means to Divine Union is comparable to midnight. Only those who set aside their own knowledge and walk in God’s service like unlearned children receive wisdom from God. Accordingly, to reach union with the wisdom of God a person must advance by unknowing rather than by knowing. [1 Cor. 3:18-19]
-‘God sustains every soul and dwells in it substantially, even though it may be that of the greatest sinner in the world. This union between God and creatures always exists.’ This is known as the essential or substantial union. John wants much more for us because God wants so much more for us. We are designed for ‘the union of likeness’ which is supernatural and exists when God's will and ours are in perfect conformity, so that nothing in the one is false to the other. When our soul rids itself completely of what is unconformed to the Divine Will, it will rest transformed in God through love.
-Unlike most of the works of his contemporary and cohort, St. Teresa of Jesus (Ávila), AoMC is not a work on or about prayer. There is a short section, however, in Book 2, Chapter 26, where St. John gives his thoughts on Contemplation. According to him, ‘there are really no words to describe it (the knowledge of the naked truths of God) for it is God’s own knowledge and his own delight and does not deal with particular things since its object is the Supreme Principle’. Towards the end there was also an interesting insight into ‘places to pray’ – which was more to insist that we not become too attached to those either, something very helpful for right now when many of us cannot go to our usual churches, adoration chapels and/or retreat centers, etc.
-Much of the text is devoted to the dangers of the appetites, the need for divesting ourselves of attachment to all that is not God and the consequences if we do not. Again, whether you are far advanced in the spiritual life or just starting out, are looking for intellectual or spiritual challenge, or don’t know quite what you need, St. John has much good solid advice, completely based on the Word Incarnate and His Passion, Death and Resurrection.
An excellent spiritual classic. Most highly recommended!
*The Ascent of Mount Carmel, Dark Night of the Soul, A Spiritual Canticle of the Soul and Living Flame of Love
NOTE: Downloaded this version of AoMC because of the linked contents. It is inexpensive and I recommend it over other versions if you are looking for a separate version of this book alone.
April 11, 2020: Had our first meeting on Holy Saturday and discussed many topics concerning this book, such as detachment, night, formation and contemplative prayer, what (we understand) they do and do not mean, how John used the terms as well their applicability to our own lives. This covered the first 31 pages of the book.
March 13, 2025
La noche oscura del alma no es lo que pensábamos. O lo que pensaba yo. No es la pérdida de la fe, no es el temor al vacío de la ausencia de Dios. Es todo lo contrario. Es la entrada al encuentro con la divinidad a través del perfeccionamiento espiritual. Y para ello, el alma debe pasar por una oscuridad que paradójicamente es luz. Pero es oscura porque primero debe cesar el apetito por todas las cosas del mundo, es decir, un aplacamiento de los sentidos, lo cual es como una noche sensorial. Después, viene el camino de la fe en el que se oscurece el entendimiento, y por último, la unión final con Dios, que es noche oscura porque es incomprensible, invisible, inenarrable. Esto es en suma de lo que trata esta obra brillante y profunda.
Una especie de manual para principiantes e iniciados (según lo dice el propio San Juan fe la Cruz) de como llegar a ese estado de perfección espiritual a través del desasimiento de las cosas, apetitos y afectos, del olvido de sí, del vaciamiento (pero vaciarse para llenarse de lo mejor que es el amor/caridad total). Primero desde la oración, luego la meditación, después la contemplación y finalmente, la unión mística con Dios que, según Juan de la Cruz, vendrá como una gracia, después de pasar por la noche oscura.
Fraile carmelita, Doctor de la Iglesia y poeta místico, el gran referente en lengua española de hecho, San Juan de la Cruz es la perfección poética derivada del encuentro del artificio de la palabra y la sustancia misma del entendimiento del espíritu humano y el divino. Esta obra es un desglose de su célebre poema “En una noche oscura…”, en el que describe líricamente este proceso de purificación espiritual y del encuentro con Dios.
En una noche oscura
con ansias, en amores inflamada,
¡oh dichosa ventura!
salí sin ser notada,
estando ya mi casa sosegada.
A oscuras, y segura,
por la secreta escala disfrazada,
¡Oh dichosa ventura!
a oscuras, y en celada,
estando ya mi casa sosegada.
Estas son las dos primeras estrofas en las que más abunda el poeta en este libro, cuya lectura estaría ampliamente recomendada a todos quienes tengan un interés espiritual más allá de credos, ya que el proceso y las dificultades a vencer que describe San Juan creo que son comunes a muchas, sino a todas las prácticas espirituales. Con la diferencia de que muchas de estas prácticas actuales new age o la simple meditación o el mindfulness, por ejemplo, buscan un vaciamiento concentrado en el yo, o que termina en eso, en vacío, mientras que en esta práctica se busca, como dije antes, el llenarse del espíritu divino, que finalmente es el amor total.
Hay muchísimo de qué aprender y con qué identificarse en estas páginas. Mucho más para quienes estén en un camino espiritual, pero quizás para cualquiera con suficiente curiosidad. Tiene mucho sentido el desprendimiento de todo lo que nos ata espiritualmente. Pero también hay muchas lecciones teológicas que valen la pena aprender, como el entronque entre las tres virtudes teologales (fe, esperanza y caridad) con las potencias del alma (memoria, entendimiento y voluntad), estas últimas tomadas de San Agustín de Hipona. Es entonces que los movimientos del alma empatan entendimiento con fe, memoria con esperanza y voluntad con caridad. Es la búsqueda de la desnudez de memoria, entendimiento y voluntad para dejar actuar a las virtudes. La búsqueda de la pobreza espiritual (es decir el no-apego) y sensitiva para llegar al estado de encuentro con Dios. De esta manera, dice San Juan de la Cruz, se alcanza la libertad de espíritu.
Todo ello se puede resumir en estos versos:
“Para venir a gustarlo todo, no quieras tener gusto en nada. Para venir a poseerlo todo, no quieras poseer algo en nada. Para venir a serlo todo, no quieras ser algo en nada. Para venir a saberlo todo, no quieras saber algo en nada. Para venir a lo que no gustas, has de ir por donde no gustas. Para venir a lo que no sabes, has de ir por donde no sabes. Para venir a lo que no posees, has de ir por donde no posees. Para venir a lo que no eres, has de ir por donde no eres”.
“Cuando reparas en algo, dejas de arrojarte al todo. Porque para venir del todo al todo has de negarte del todo en todo. Y cuando lo vengas del todo a tener, has de tenerlo sin nada querer. Porque, si quieres tener algo en todo, no tienes puro en Dios tu tesoro”.
Ha sido un gran hallazgo leer a San Juan de la Cruz.
Una especie de manual para principiantes e iniciados (según lo dice el propio San Juan fe la Cruz) de como llegar a ese estado de perfección espiritual a través del desasimiento de las cosas, apetitos y afectos, del olvido de sí, del vaciamiento (pero vaciarse para llenarse de lo mejor que es el amor/caridad total). Primero desde la oración, luego la meditación, después la contemplación y finalmente, la unión mística con Dios que, según Juan de la Cruz, vendrá como una gracia, después de pasar por la noche oscura.
Fraile carmelita, Doctor de la Iglesia y poeta místico, el gran referente en lengua española de hecho, San Juan de la Cruz es la perfección poética derivada del encuentro del artificio de la palabra y la sustancia misma del entendimiento del espíritu humano y el divino. Esta obra es un desglose de su célebre poema “En una noche oscura…”, en el que describe líricamente este proceso de purificación espiritual y del encuentro con Dios.
En una noche oscura
con ansias, en amores inflamada,
¡oh dichosa ventura!
salí sin ser notada,
estando ya mi casa sosegada.
A oscuras, y segura,
por la secreta escala disfrazada,
¡Oh dichosa ventura!
a oscuras, y en celada,
estando ya mi casa sosegada.
Estas son las dos primeras estrofas en las que más abunda el poeta en este libro, cuya lectura estaría ampliamente recomendada a todos quienes tengan un interés espiritual más allá de credos, ya que el proceso y las dificultades a vencer que describe San Juan creo que son comunes a muchas, sino a todas las prácticas espirituales. Con la diferencia de que muchas de estas prácticas actuales new age o la simple meditación o el mindfulness, por ejemplo, buscan un vaciamiento concentrado en el yo, o que termina en eso, en vacío, mientras que en esta práctica se busca, como dije antes, el llenarse del espíritu divino, que finalmente es el amor total.
Hay muchísimo de qué aprender y con qué identificarse en estas páginas. Mucho más para quienes estén en un camino espiritual, pero quizás para cualquiera con suficiente curiosidad. Tiene mucho sentido el desprendimiento de todo lo que nos ata espiritualmente. Pero también hay muchas lecciones teológicas que valen la pena aprender, como el entronque entre las tres virtudes teologales (fe, esperanza y caridad) con las potencias del alma (memoria, entendimiento y voluntad), estas últimas tomadas de San Agustín de Hipona. Es entonces que los movimientos del alma empatan entendimiento con fe, memoria con esperanza y voluntad con caridad. Es la búsqueda de la desnudez de memoria, entendimiento y voluntad para dejar actuar a las virtudes. La búsqueda de la pobreza espiritual (es decir el no-apego) y sensitiva para llegar al estado de encuentro con Dios. De esta manera, dice San Juan de la Cruz, se alcanza la libertad de espíritu.
Todo ello se puede resumir en estos versos:
“Para venir a gustarlo todo, no quieras tener gusto en nada. Para venir a poseerlo todo, no quieras poseer algo en nada. Para venir a serlo todo, no quieras ser algo en nada. Para venir a saberlo todo, no quieras saber algo en nada. Para venir a lo que no gustas, has de ir por donde no gustas. Para venir a lo que no sabes, has de ir por donde no sabes. Para venir a lo que no posees, has de ir por donde no posees. Para venir a lo que no eres, has de ir por donde no eres”.
“Cuando reparas en algo, dejas de arrojarte al todo. Porque para venir del todo al todo has de negarte del todo en todo. Y cuando lo vengas del todo a tener, has de tenerlo sin nada querer. Porque, si quieres tener algo en todo, no tienes puro en Dios tu tesoro”.
Ha sido un gran hallazgo leer a San Juan de la Cruz.
August 12, 2020
Having explored various religious (for lack of a better word) depictions regarding the souls journey to becoming united with God (or source/Universe/ true self/Christ/Buddha..etc), I have avoided Christianity up until just recently.
I suppose this is due to the stigma that Christianity had for me personally. But, I was, let's say, felt drawn to learning more. Felt drawn to this book in particular.
So. With that said, let me get to this book.
Incredibly well researched, as it seems to have been painstakingly written with immense care to it's original writings, as best possible (considering it was written in Ancient Spanish in the 1500's during the Spanish inquisition).
This book contains not only the Ascent but also the Dark Night and Living Flame. All which are intertwined.
Long story short, I found it emotionally painful (personally) because it made me realize how horrible I am(lol). But! If you read this and convert "Satan/Devil or evil spirits" into Ego or false self, and change God to "true self" it helps.
I cannot explain much else. Reading this is like going on your own soul's journey. In essence it is St. John's personal account of his journey in becoming united with God or obtaining enlightenment. He wrote this as a means to show the way, so to speak, and to give sign posts and markers to those who may already be journeying.
He advises of pitfalls, and traps, and encourages the devoted to practice (as much as is humanly possible) certain habits which may assist in their goal.
I am glad I stuck it out, although I'd be lying if I said I did not skim at certain parts.
I cannot give it less than 5 stars considering the amount of work and effort put into this and the fact that his writings were subject to inquisition, led him to imprisonment, and were vehemently defended by his peers. In the end, his writings were sanctioned by the church (forgive me if this is not the correct wording).
I suppose this is due to the stigma that Christianity had for me personally. But, I was, let's say, felt drawn to learning more. Felt drawn to this book in particular.
So. With that said, let me get to this book.
Incredibly well researched, as it seems to have been painstakingly written with immense care to it's original writings, as best possible (considering it was written in Ancient Spanish in the 1500's during the Spanish inquisition).
This book contains not only the Ascent but also the Dark Night and Living Flame. All which are intertwined.
Long story short, I found it emotionally painful (personally) because it made me realize how horrible I am(lol). But! If you read this and convert "Satan/Devil or evil spirits" into Ego or false self, and change God to "true self" it helps.
I cannot explain much else. Reading this is like going on your own soul's journey. In essence it is St. John's personal account of his journey in becoming united with God or obtaining enlightenment. He wrote this as a means to show the way, so to speak, and to give sign posts and markers to those who may already be journeying.
He advises of pitfalls, and traps, and encourages the devoted to practice (as much as is humanly possible) certain habits which may assist in their goal.
I am glad I stuck it out, although I'd be lying if I said I did not skim at certain parts.
I cannot give it less than 5 stars considering the amount of work and effort put into this and the fact that his writings were subject to inquisition, led him to imprisonment, and were vehemently defended by his peers. In the end, his writings were sanctioned by the church (forgive me if this is not the correct wording).
July 26, 2020
ESPAÑOL:
¡Oh noche que juntaste
Amado con amada,
Amada en el Amado transformada!
El poema es una maravilla. El libro que lo explica se hace a veces repetitivo. La idea es que para llegar a la perfecta unión con Dios hay que liberarse de todo deseo de otra cosa, no en el sentido de que deba abstenerse o rechazar las cosas que nos vienen, simplemente no dándoles importancia y usándolas únicamente como medios que Dios nos da para acercarnos más a El. Por ejemplo, puesto que la fe es creer sin ver o entender, no aferrarse a las explicaciones e inteligencias sobre Dios, al contrario, puesto que para que mayor sea la fe menor tiene que ser el entendimiento. O para que mayor sea la esperanza, menor la memoria que tenemos de cosas que no son Dios, para que toda nuestra esperanza se ponga en El.
En el segundo libro explica muy bien cómo podemos malinterpretar las comunicaciones de Dios, y también cómo al pasar de la meditación a la contemplación no se debe desanimar el alma al ver que las meditaciones ya no le dan fruto, sino darse cuenta (y explica por qué signos) de que ha superado esa etapa y no se debe aferrar a ella como fin en sí misma.
ENGLISH: The poem is so beautiful! The book is rather hard and sometimes repetitive. The main idea is that a perfect union with God can only be achieved by relinquishing any other desire. This is meant not in the sense of rejecting or abstaining from things; instead, they should not hold any importance for us, and we should use them only as a means provided by God to reach Him. For example, given than faith is believing without seeing or understanding, we should not attach ourselves to explanations or insights about God. On the contrary, for faith to be bigger, understanding must be smaller. Similarly, for hope to be in God only, it must be removed from the memory of other things.
In Book 2, he explains very well how God’s communications can be misunderstood. He also talks about passing from meditation to contemplation, explaining why when reaching this stage one shouldn’t think that meditation is the goal and get anxious if it stops being fruitful, and the three signs to recognize that one has reached that stage
¡Oh noche que juntaste
Amado con amada,
Amada en el Amado transformada!
El poema es una maravilla. El libro que lo explica se hace a veces repetitivo. La idea es que para llegar a la perfecta unión con Dios hay que liberarse de todo deseo de otra cosa, no en el sentido de que deba abstenerse o rechazar las cosas que nos vienen, simplemente no dándoles importancia y usándolas únicamente como medios que Dios nos da para acercarnos más a El. Por ejemplo, puesto que la fe es creer sin ver o entender, no aferrarse a las explicaciones e inteligencias sobre Dios, al contrario, puesto que para que mayor sea la fe menor tiene que ser el entendimiento. O para que mayor sea la esperanza, menor la memoria que tenemos de cosas que no son Dios, para que toda nuestra esperanza se ponga en El.
En el segundo libro explica muy bien cómo podemos malinterpretar las comunicaciones de Dios, y también cómo al pasar de la meditación a la contemplación no se debe desanimar el alma al ver que las meditaciones ya no le dan fruto, sino darse cuenta (y explica por qué signos) de que ha superado esa etapa y no se debe aferrar a ella como fin en sí misma.
ENGLISH: The poem is so beautiful! The book is rather hard and sometimes repetitive. The main idea is that a perfect union with God can only be achieved by relinquishing any other desire. This is meant not in the sense of rejecting or abstaining from things; instead, they should not hold any importance for us, and we should use them only as a means provided by God to reach Him. For example, given than faith is believing without seeing or understanding, we should not attach ourselves to explanations or insights about God. On the contrary, for faith to be bigger, understanding must be smaller. Similarly, for hope to be in God only, it must be removed from the memory of other things.
In Book 2, he explains very well how God’s communications can be misunderstood. He also talks about passing from meditation to contemplation, explaining why when reaching this stage one shouldn’t think that meditation is the goal and get anxious if it stops being fruitful, and the three signs to recognize that one has reached that stage
May 7, 2015
As I was drinking my morning cup of coffee, I reached the end of St. John of the Cross's "The Ascent of Mount Carmel." I cannot say that I am finished with they work because I plan on coming back to its tremendous insights many more time. As my first foray into his poetic approach to theology, I found St. John dense but very accessible. I was also quite saddened that St. John did not finish "The Ascent" but left the work 98% complete: he was missing two chapters related to the virtue of charity at least. Much like St. Thomas's "Summa Theologiae," this work surpasses whatever minor faults it might have by imparting a truly awe inspiring vision of God and His work in the soul.
July 25, 2020
ESPAÑOL: En este libro, San Juan de la Cruz analiza la parte activa de la noche oscura, aquella sobre la cual podemos actuar, y su consejo sorprendente es este: si Dios nos envía revelaciones o regalos de cualquier tipo, no hagamos caso de ellos, porque es mejor dejarlos atrás y pasar a formas más avanzadas de la relación con Dios.
Una cita del capítulo 13 del Libro I: Lo primero, traiga un ordinario apetito de imitar a Cristo en todas sus cosas, conformándose con su vida, la cual debe considerar para saberla imitar y haberse en todas las cosas como se hubiera él.
Otra del capítulo 24 del Libro III: ...quiero poner aquí un documento para saber cuándo [l]os sabores de los sentidos hacen provecho y cuándo no... [Cada vez] que, oyendo músicas..., y viendo cosas agradables, y oliendo suaves olores, y gustando algunos sabores y delicados toques... al primer movimiento se pone la noticia y afección de la voluntad en Dios, dándole más gusto aquella noticia que el motivo sensual que se la causa, y no gusta del tal motivo sino por eso, es señal que saca provecho de lo dicho y que le ayuda lo tal sensitivo al espíritu. Y en esta manera se puede usar, porque entonces sirven los sensibles al fin para que Dios los crió y dio, que es para ser por ellos más amado y conocido... aquel a quien estos sensibles hacen el puro efecto espiritual que digo, no por eso tiene apetito, ni se le da casi nada por ellos, aunque cuando se le ofrecen le dan mucho gusto, por el gusto... que de Dios le causan; y así... cuando se le ofrecen... pasa la voluntad de ellos... y se pone en Dios.
Esta segunda cita corrige algunos consejos de otros maestros espirituales, que dicen cosas como "si te gusta, abstente".
ENGLISH: In this book, Saint John of the Cross analyzes the active part of the dark night, in which we can act, and his surprising advice is this: if God sends us revelations or gifts of any kind, do not pay any attention to them, because it is better to leave them behind and move on to more advanced forms of relationship with God.
A quote from chapter 13, book I: First, try to have an appetite to imitate Christ in everything, adjusting to his life, which you must consider in detail, in order to know how to imitate him, and be in all things as he would have been.
From chapter 24, book III: So I want to put here a document to discover when these feelings of the senses are advantageous, and when they aren't... [W]henever hearing music..., and seeing pleasant things, and smelling soft smells, and enjoying... flavors and delicate touches, we put from the first the affection of our will in God, feeling more enjoyment in this than in the sensual motive that causes it, and this motive is enjoyed just for that reason, is a sign that... such sensation helps your spirit. And in this way it can be used, because then the sensations serve the end for which God created and gave them, which is to be more loved and known through them. And... he to whom these sensations make the pure spiritual effect that I say, does not for that reason have an appetite, nor are they important for him, even though when they are offered they give him great pleasure, for the pleasure they cause is... about God; and so... when they are offered... his will forgets them... and places itself in God.
This second quote corrects some advices by other spiritual masters who say something like "if you like it, abstain."
This is my translation into English of the initial poem of the Ascent:
1. On a dark night,
eagerly, fully in love inflamed,
Oh joy most happy!
I went out without being observed
with my house just forever settled.
2. In darkness and secure,
up the secret scale, in disguise,
Oh joy most happy!
in darkness and in stealth,
with my house just forever settled.
3. In the fortunate night,
in secret, while nobody could see me,
I was looking at nothing,
without light and guidance
but the light that's burning in my heart.
4. This light me was guiding
far truer than the noon sun ever shines,
where I was expected
by I knew well Whom,
somewhere where I seemed to be alone.
5. Oh night that me guided!
Oh night, more lovely than the dawn!
Oh night that got together
Beloved with beloved,
beloved into Beloved forever turned!
6. In my flowery chest,
that just for him He wanted to conserve,
there he fell asleep,
and I him pampered
and the fan of the cedars gave us air.
7. The air in the battlement,
when I his hair happyly scattered,
with his hand serene
he hurt me in my neck
and all my senses happly were suspended.
8. I staid and forgot,
I rested my face on the Beloved,
all stopped and left me,
leaving my care
forever among lilies far forgot'n.
Una cita del capítulo 13 del Libro I: Lo primero, traiga un ordinario apetito de imitar a Cristo en todas sus cosas, conformándose con su vida, la cual debe considerar para saberla imitar y haberse en todas las cosas como se hubiera él.
Otra del capítulo 24 del Libro III: ...quiero poner aquí un documento para saber cuándo [l]os sabores de los sentidos hacen provecho y cuándo no... [Cada vez] que, oyendo músicas..., y viendo cosas agradables, y oliendo suaves olores, y gustando algunos sabores y delicados toques... al primer movimiento se pone la noticia y afección de la voluntad en Dios, dándole más gusto aquella noticia que el motivo sensual que se la causa, y no gusta del tal motivo sino por eso, es señal que saca provecho de lo dicho y que le ayuda lo tal sensitivo al espíritu. Y en esta manera se puede usar, porque entonces sirven los sensibles al fin para que Dios los crió y dio, que es para ser por ellos más amado y conocido... aquel a quien estos sensibles hacen el puro efecto espiritual que digo, no por eso tiene apetito, ni se le da casi nada por ellos, aunque cuando se le ofrecen le dan mucho gusto, por el gusto... que de Dios le causan; y así... cuando se le ofrecen... pasa la voluntad de ellos... y se pone en Dios.
Esta segunda cita corrige algunos consejos de otros maestros espirituales, que dicen cosas como "si te gusta, abstente".
ENGLISH: In this book, Saint John of the Cross analyzes the active part of the dark night, in which we can act, and his surprising advice is this: if God sends us revelations or gifts of any kind, do not pay any attention to them, because it is better to leave them behind and move on to more advanced forms of relationship with God.
A quote from chapter 13, book I: First, try to have an appetite to imitate Christ in everything, adjusting to his life, which you must consider in detail, in order to know how to imitate him, and be in all things as he would have been.
From chapter 24, book III: So I want to put here a document to discover when these feelings of the senses are advantageous, and when they aren't... [W]henever hearing music..., and seeing pleasant things, and smelling soft smells, and enjoying... flavors and delicate touches, we put from the first the affection of our will in God, feeling more enjoyment in this than in the sensual motive that causes it, and this motive is enjoyed just for that reason, is a sign that... such sensation helps your spirit. And in this way it can be used, because then the sensations serve the end for which God created and gave them, which is to be more loved and known through them. And... he to whom these sensations make the pure spiritual effect that I say, does not for that reason have an appetite, nor are they important for him, even though when they are offered they give him great pleasure, for the pleasure they cause is... about God; and so... when they are offered... his will forgets them... and places itself in God.
This second quote corrects some advices by other spiritual masters who say something like "if you like it, abstain."
This is my translation into English of the initial poem of the Ascent:
1. On a dark night,
eagerly, fully in love inflamed,
Oh joy most happy!
I went out without being observed
with my house just forever settled.
2. In darkness and secure,
up the secret scale, in disguise,
Oh joy most happy!
in darkness and in stealth,
with my house just forever settled.
3. In the fortunate night,
in secret, while nobody could see me,
I was looking at nothing,
without light and guidance
but the light that's burning in my heart.
4. This light me was guiding
far truer than the noon sun ever shines,
where I was expected
by I knew well Whom,
somewhere where I seemed to be alone.
5. Oh night that me guided!
Oh night, more lovely than the dawn!
Oh night that got together
Beloved with beloved,
beloved into Beloved forever turned!
6. In my flowery chest,
that just for him He wanted to conserve,
there he fell asleep,
and I him pampered
and the fan of the cedars gave us air.
7. The air in the battlement,
when I his hair happyly scattered,
with his hand serene
he hurt me in my neck
and all my senses happly were suspended.
8. I staid and forgot,
I rested my face on the Beloved,
all stopped and left me,
leaving my care
forever among lilies far forgot'n.
September 28, 2017
Maybe the most countercultural book I've read.
"Those blinded by desire will not see what is good for them even if they are placed in the midst of the truth."
We keep chasing what makes us feel good. And we keep finding depression and anxiety. This book tells us that the desires keep us from the ultimate good.
I've read it twice and taken notes. I'll be coming back.
"Those blinded by desire will not see what is good for them even if they are placed in the midst of the truth."
We keep chasing what makes us feel good. And we keep finding depression and anxiety. This book tells us that the desires keep us from the ultimate good.
I've read it twice and taken notes. I'll be coming back.
August 12, 2018
Tragically, St. John did not finish this book; it ends mid-stream, in the midst of a long treatise on things the will finds enjoyable.
The book is a systematic analysis of drawing close to God by removing our attachment to the world. Not that we become irresponsible dreamers; St. John is quite clear that first, our fulfillment of our responsibilities becomes easier and lighter, not more onerous and burdensome; and that our enjoyment of the good things of the world gets more intense. St. John himself was a keen observer of nature and loved looking at the stars.
What has to be systematically excised from our lives is attachment to these things. When we see a glorious spring day and immediately give glory to God, we have made some progress. When we find ourselves depending on our pleasures, we have made a wrong turn.
St. John relates the three theological virtues (faith, hope, and love) to the three faculties of the soul (understanding, memory, and will).
For us moderns, his analysis of the understanding is the hardest to grasp. We have to let go of our intellect and our senses, and be guided by faith. Not that we become credulous tale-hearers; but instead, we have a healthy distrust of ourselves and of our leaders. We stop making an idol of our reason and trust only in God. In an age when scientific studies show that up to two thirds of scientific studies are procedurally sloppy, irreproducible headline grabbers, this is making more sense.
As for the memory, we have to let go of experiences (especially our sins, and our betrayals of ourselves and others), and instead, we hope only in God (especially in his mercy and love). This concept struck me very hard when I first encountered it in Thomas Dubay's book "The Fire Within". Hope dominates memory.
And last, we have to let our love for God control our will for the good things of the earth. "In His will is our peace", as Dante puts it, in perhaps the most counter-cultural line of the thoroughly counter-cultural "Divine Comedy".
The book is a systematic analysis of drawing close to God by removing our attachment to the world. Not that we become irresponsible dreamers; St. John is quite clear that first, our fulfillment of our responsibilities becomes easier and lighter, not more onerous and burdensome; and that our enjoyment of the good things of the world gets more intense. St. John himself was a keen observer of nature and loved looking at the stars.
What has to be systematically excised from our lives is attachment to these things. When we see a glorious spring day and immediately give glory to God, we have made some progress. When we find ourselves depending on our pleasures, we have made a wrong turn.
St. John relates the three theological virtues (faith, hope, and love) to the three faculties of the soul (understanding, memory, and will).
For us moderns, his analysis of the understanding is the hardest to grasp. We have to let go of our intellect and our senses, and be guided by faith. Not that we become credulous tale-hearers; but instead, we have a healthy distrust of ourselves and of our leaders. We stop making an idol of our reason and trust only in God. In an age when scientific studies show that up to two thirds of scientific studies are procedurally sloppy, irreproducible headline grabbers, this is making more sense.
As for the memory, we have to let go of experiences (especially our sins, and our betrayals of ourselves and others), and instead, we hope only in God (especially in his mercy and love). This concept struck me very hard when I first encountered it in Thomas Dubay's book "The Fire Within". Hope dominates memory.
And last, we have to let our love for God control our will for the good things of the earth. "In His will is our peace", as Dante puts it, in perhaps the most counter-cultural line of the thoroughly counter-cultural "Divine Comedy".
March 21, 2009
This is one of the classics in Spanish. The book dates back to the 1500s and is toted as A Masterpied in the Literature of Mysticisim. In fact St. John of the Cross is called the greatest mystical writer of all times. This work is one all that easy to read. He talks about spiritual things no other writers had ever written about, at least in such detail. He explains how to become more closley united with God and the pitfalls to avoid. He talks about when it is time to change the way you pray. In general he points out to souls the way to perfection as though illumined by light from on high in his analysis of mystical experience.
January 26, 2008
Clear and helpful guidance on the mystical path.
January 4, 2018
One of the classics of Catholic mystical theology by a Doctor of the Church.
December 22, 2014
Thomas Merton called John of the Cross "the greatest of all mystical theologians”. That could have been praise enough to draw me to the writings of this mystic, but what compelled me most was listening to the recording of a retreat (Intimacy: The Divine Ambush) with Richard Rohr and James Finley given in Santa Fe, New Mexico in April, 2013. During this retreat, James Finley made frequent references to the Works of St. John of the Cross, particularly the Ascent of Mount Carmel.
This book follows the ascent to intimacy with God through detachment from anything that would impede union with the Divine. At times, John seems harsh in his austere asceticism. I found myself reacting to his more severe suggestions that we need to detach ourselves from all sensory experiences that might distract from a singularity of focus on the Divine. These served as all too familiar reminders of the legalisms that tainted some of my own religious upbringing. Yet when I least expected it, John would soften in his stance and freely acknowledge that created beauty, experienced through the senses, can also assist us in our ascent to intimacy with God – as long as our love for the created does not replace our love for the Creator.
I was reassured to learn that John himself had a deep aesthetic (not to be confused with ascetic) sense and was drawn to locations of natural beauty for prayer - despite his caution to avoid the distractions of natural beauty in one’s prayer life and instead cloister oneself in the privacy of one’s room. John was also drawn to various works of art, including paintings and poetry, and recognized the valuable role that images can serve in our worship. John is well known for his own poetry, contained in his collected works. The copy of the Ascent which I just completed, is from The Collected Works of St. John of the Cross, as translated by Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D.
Perhaps John is best known for his work The Dark Night of the Soul. I have saved this one for next. January often serves as a bit of a “dark night” in my annual calendar, as I seem particularly prone to melancholy at this time of year. The Ascent and the Dark Night serve as companion works. Through the process of detachment, the Ascent teaches us about “active purification” of the senses; the Dark Night teaches us about “passive purification” of the senses. John makes it clear that active purification alone, as represented by our own spiritual practices, can never be sufficient for attainment of union with God.
To me this makes so much sense, as we are so easily prone to take pride in anything that we initiate on our spiritual journey. Union with God must always ultimately be an act of grace rather than a result of our own works, no matter how spiritually impressive they might be. In fact, one of the most valuable contributions of this book is the reminder of how frequently our spiritual practices, ministries, worship, and prayer are tainted with impure motivation. Should this be of any surprise to us given how much Jesus emphasized this in his Sermon on the Mount? Yet how infrequently do we hear this preached from our pulpits today! I was reminded that some of the most important areas of detachment that await me on my spiritual journey are detachment from my spiritual practices. Contemplative wisdom reveals how easily we substitute our attachment to our spiritual practices for intimacy with the divine, forgetting that our practices are the means rather than the end.
Following are some excerpts from John’s poem: The Spiritual Canticle. This poem served as a lovely introduction to Ascent of Mount Caramel.
1. Where have you hidden,
Beloved, and left me moaning?
You fled like the stag
after wounding me;
I went out calling you, but you were gone . . .
3. Seeking my love
I will head for the mountains and for water sides;
I will not gather flowers,
nor fear wild beasts;
I will go beyond strong men and frontiers . . .
6. Ah, who has the power to heal me?
Now wholly surrender yourself!
Do not send me
any more messengers;
they cannot tell me what I must hear . . .
17. In the inner wine cellar
I drank of my Beloved, and, when I went abroad
through all the valley,
I no longer knew anything,
and lost the herd that I was following.
18. There he gave me his breast;
there he taught me a sweet and living knowledge;
and I gave myself to him,
keeping nothing back;
there I promised to be his bride.
19. Now I occupy my soul
and all my energy in his service;
I no longer tend the herd,
nor have I any other work
now that my every act is love.
This book follows the ascent to intimacy with God through detachment from anything that would impede union with the Divine. At times, John seems harsh in his austere asceticism. I found myself reacting to his more severe suggestions that we need to detach ourselves from all sensory experiences that might distract from a singularity of focus on the Divine. These served as all too familiar reminders of the legalisms that tainted some of my own religious upbringing. Yet when I least expected it, John would soften in his stance and freely acknowledge that created beauty, experienced through the senses, can also assist us in our ascent to intimacy with God – as long as our love for the created does not replace our love for the Creator.
I was reassured to learn that John himself had a deep aesthetic (not to be confused with ascetic) sense and was drawn to locations of natural beauty for prayer - despite his caution to avoid the distractions of natural beauty in one’s prayer life and instead cloister oneself in the privacy of one’s room. John was also drawn to various works of art, including paintings and poetry, and recognized the valuable role that images can serve in our worship. John is well known for his own poetry, contained in his collected works. The copy of the Ascent which I just completed, is from The Collected Works of St. John of the Cross, as translated by Kieran Kavanaugh, O.C.D., and Otilio Rodriguez, O.C.D.
Perhaps John is best known for his work The Dark Night of the Soul. I have saved this one for next. January often serves as a bit of a “dark night” in my annual calendar, as I seem particularly prone to melancholy at this time of year. The Ascent and the Dark Night serve as companion works. Through the process of detachment, the Ascent teaches us about “active purification” of the senses; the Dark Night teaches us about “passive purification” of the senses. John makes it clear that active purification alone, as represented by our own spiritual practices, can never be sufficient for attainment of union with God.
To me this makes so much sense, as we are so easily prone to take pride in anything that we initiate on our spiritual journey. Union with God must always ultimately be an act of grace rather than a result of our own works, no matter how spiritually impressive they might be. In fact, one of the most valuable contributions of this book is the reminder of how frequently our spiritual practices, ministries, worship, and prayer are tainted with impure motivation. Should this be of any surprise to us given how much Jesus emphasized this in his Sermon on the Mount? Yet how infrequently do we hear this preached from our pulpits today! I was reminded that some of the most important areas of detachment that await me on my spiritual journey are detachment from my spiritual practices. Contemplative wisdom reveals how easily we substitute our attachment to our spiritual practices for intimacy with the divine, forgetting that our practices are the means rather than the end.
Following are some excerpts from John’s poem: The Spiritual Canticle. This poem served as a lovely introduction to Ascent of Mount Caramel.
1. Where have you hidden,
Beloved, and left me moaning?
You fled like the stag
after wounding me;
I went out calling you, but you were gone . . .
3. Seeking my love
I will head for the mountains and for water sides;
I will not gather flowers,
nor fear wild beasts;
I will go beyond strong men and frontiers . . .
6. Ah, who has the power to heal me?
Now wholly surrender yourself!
Do not send me
any more messengers;
they cannot tell me what I must hear . . .
17. In the inner wine cellar
I drank of my Beloved, and, when I went abroad
through all the valley,
I no longer knew anything,
and lost the herd that I was following.
18. There he gave me his breast;
there he taught me a sweet and living knowledge;
and I gave myself to him,
keeping nothing back;
there I promised to be his bride.
19. Now I occupy my soul
and all my energy in his service;
I no longer tend the herd,
nor have I any other work
now that my every act is love.
May 24, 2022
Probably the toughest work by St. John of the Cross for me to get through! It seemed more dense/systematic and less poetic than most of his other works. I’m looking forward to reading a recently-published commentary by Fr. Donald Haggerty that might make some of this material more accessible to the modern reader.
September 6, 2017
I read two translations simultaneously. There were many times when I had to switch back and forth to try to understand what St. John was trying to get across.
It took me about an hour to read and reflect on most of the average 91 chapters here to approach anywhere near understanding of St. John’s message over a time of three months. After finishing this deep spiritual guide I realize that it may be a difficult life prescription to anyone but a solitary, perhaps a religious person as Thomas Merton was, for example. An ordinary individual living in a common society must find time and space for contemplation. I do not see how a limited attempt can lead him to any great mystical experience by which St. John of the Cross describes as an escape from time that may seem but a moment? Surely your partner in life or family member would never understand what you are doing unless you somehow succeeded in going on such a journey together.
I often stumbled on the meaning of what I was reading every couple of chapters or so. Having access to two translations helped. I used David Lewis and E. Allison Peers. That usually clarified points St. John was making but not always completely.
I read the first half in four weeks then spent the next three weeks reading the first half again. Then another four weeks to the end.
It took me about an hour to read and reflect on most of the average 91 chapters here to approach anywhere near understanding of St. John’s message over a time of three months. After finishing this deep spiritual guide I realize that it may be a difficult life prescription to anyone but a solitary, perhaps a religious person as Thomas Merton was, for example. An ordinary individual living in a common society must find time and space for contemplation. I do not see how a limited attempt can lead him to any great mystical experience by which St. John of the Cross describes as an escape from time that may seem but a moment? Surely your partner in life or family member would never understand what you are doing unless you somehow succeeded in going on such a journey together.
I often stumbled on the meaning of what I was reading every couple of chapters or so. Having access to two translations helped. I used David Lewis and E. Allison Peers. That usually clarified points St. John was making but not always completely.
I read the first half in four weeks then spent the next three weeks reading the first half again. Then another four weeks to the end.
September 6, 2017
It took me about an hour to read and reflect on most of the average 91 chapters here to approach anywhere near understanding of St. John’s message over a time of three months. After finishing this deep spiritual guide I realize that it may be a difficult life prescription to anyone but a solitary, perhaps a religious person as Thomas Merton was, for example. An ordinary individual living in a common society must find time and space for contemplation. I do not see how a limited attempt can lead him to any great mystical experience by which St. John of the Cross describes as an escape from time that may seem but a moment? Surely your partner in life or family member would never understand what you are doing unless you somehow succeeded in going on such a journey together.
I often stumbled on the meaning of what I was reading every couple of chapters or so. Having access to two translations helped. I used David Lewis and E. Allison Peers. That usually clarified points St. John was making but not always completely.
I read the first half in four weeks then spent the next three weeks reading the first half again. Then another four weeks to the end.
I often stumbled on the meaning of what I was reading every couple of chapters or so. Having access to two translations helped. I used David Lewis and E. Allison Peers. That usually clarified points St. John was making but not always completely.
I read the first half in four weeks then spent the next three weeks reading the first half again. Then another four weeks to the end.
This entire review has been hidden because of spoilers.
March 11, 2012
Has a mystic feel to it. Great at points, but you have to chew the meat of what is good, and spit out the bones of what is bad.
February 21, 2023
This is not the season for me to sit down and read this book and that’s okay.
St. John of the Cross didn’t have 4 kids under 6 who needed his attention. He didn’t have to squeeze in paragraphs in the drop off line and take copious notes on what he meant by spiritual consolation. He was a contemplative and sometimes all I have time and energy to contemplate is whether I can have a full coke or if I need to get a Diet Coke. And that’s okay.
His words are very deep, and loaded with meaning. His intent is to speak into why it’s important that we actively seek to remove from our hearts anything that is higher than Christ. To go through this purgation where the only person of consolation to us is God himself, and that the things of this world are all counted as wickedness in comparison.
There is good to this for all people, but what he says in many many pages needed to be summed up quickly, because frankly I just didn’t have time to read that over and over again.
St. John of the Cross didn’t have 4 kids under 6 who needed his attention. He didn’t have to squeeze in paragraphs in the drop off line and take copious notes on what he meant by spiritual consolation. He was a contemplative and sometimes all I have time and energy to contemplate is whether I can have a full coke or if I need to get a Diet Coke. And that’s okay.
His words are very deep, and loaded with meaning. His intent is to speak into why it’s important that we actively seek to remove from our hearts anything that is higher than Christ. To go through this purgation where the only person of consolation to us is God himself, and that the things of this world are all counted as wickedness in comparison.
There is good to this for all people, but what he says in many many pages needed to be summed up quickly, because frankly I just didn’t have time to read that over and over again.
May 19, 2025
did not finish this audible theology. starting with a poem and then really slow going through why you have to give up all desires to seek God was putting me to sleep.
August 1, 2019
Occasionally very Catholic. Sprinkled with numerology. Some good bits. Really organized to be read in book form rather than audiobook. I don’t quite grasp what he means by darkness which he went over at the beginning and that probably hindered my grasp of later stuff.
July 31, 2015
It has been sometime since I read John of the Cross and I think that biblical studies and Barth have ruined me for mysticism. Oh well. John of the Cross is a poetic soul and well I think there may be too much Neoplatonism in places, there is a lot of wisdom here. John of the Cross uses one of his poems to frame this discussion of progress in the spiritual life (like in Dark Night of the Soul) Ascent of Mt Carmel is built on a poem about a Dark Night of the Soul where we have the three 'dark nights': the dark night of the senses, the dark night of faith, and the dark night of God. Each of these correspond to times of night (early evening is the senses when we are starting out on the spiritual life; the dark night of faith is mid-night when the time seems darkest, and God is the dark night closest to the light of day where we exprience the soul in union with God). These correspond to the classic mystical progression of purgation, illumination, union, although there is purgation that happens at every stage of the dark night. We strip away material attachments, the benefits and supernatural gifts of God until we find our joy in God alone. A lot to ponder, and some interesting examples of medieval exegesis too.
November 7, 2015
The theme of this mystical treatise is how the spiritual man will properly use the powers of the soul in order to reach the divine union with God, which process St. John of the Cross calls "The Active Spiritual Night." What does this look like in a Christian's life? Well, after much mystical treatment and a very long, repetitive section on visions, a very clear and rational teaching comes to light: The natural man is ruled by his 1) Intellect, 2) Memory, and 3) Will. After the spiritual man goes through the "Active Spiritual Night," his natural tendencies will give way to their spiritual counterparts, which will then begin to rule in the Christian that has reached divine union with his Maker: 1) Faith, 2) Hope, and 3) Charity.
So instead of making decisions based upon our Intellect, we act in Faith. In place of being swayed and brought down by our Memories, we live in Hope. Instead of acting upon our fleshly Will, we act in Charity because we are now in union with our Creator, who modeled this Spiritual way of life through His Son Jesus.
The modern reader might be daunted by the 16th century style of this work, and the Protestant reader such as myself will have to ignore the sections concerning images and rosaries, etc., but there is much to be gained in total.
So instead of making decisions based upon our Intellect, we act in Faith. In place of being swayed and brought down by our Memories, we live in Hope. Instead of acting upon our fleshly Will, we act in Charity because we are now in union with our Creator, who modeled this Spiritual way of life through His Son Jesus.
The modern reader might be daunted by the 16th century style of this work, and the Protestant reader such as myself will have to ignore the sections concerning images and rosaries, etc., but there is much to be gained in total.
April 2, 2015
A great work discussing the discernment and approach towards union with God. He is incredible at describing the spiritual journey through purgation of senses and spiritual pleasure attaching ourselves to God alone, and invaluable classic. Criticisms: only that he didn't allow enough for the fact that God created this world good and it is through the things of this world that we come to know Him, where he seems to say that we should get no enjoyment out of anything in this world. Also he spends considerable time urging us to not dwell on visions or from God, something which I at least have never had, and something which if God wants to give, who are we to deny the vision?
December 28, 2017
I really have a different edition but it's part of the Complete Works so I can't review it separately.
This is first-class technical writing about a difficult subject. As a former technical writer (about high-tech) I appreciate the style. It is one of the few most important works of world mysticism and of course Christian mysticism. As a modern person, I can't agree with his attitude toward suffering (he thinks the more, the better) or his deprecating of joy. I think he must mean something different from what it sounds like. Interesting to compare him with his buddy and co-mystic Teresa of Avila, whose writing is entirely different.
This is first-class technical writing about a difficult subject. As a former technical writer (about high-tech) I appreciate the style. It is one of the few most important works of world mysticism and of course Christian mysticism. As a modern person, I can't agree with his attitude toward suffering (he thinks the more, the better) or his deprecating of joy. I think he must mean something different from what it sounds like. Interesting to compare him with his buddy and co-mystic Teresa of Avila, whose writing is entirely different.
July 3, 2015
I remain enamored of John of the Cross. It's well worth the slog through his books just to inhabit his cosmology--one where we already are united with the Ultimate, where reason is a God-given faculty we're admonished to use, and where faith permeates and transcends reason. Faith is a path of unknowing because mystery (or God) cannot be known. John in great detail delineates the path of unknowing, which is an admirable and of course impossible undertaking. I'm so glad for his companionship!
January 15, 2019
Very easy to read and mostly to understand. It goes through the first part of the night, which is that of the senses (Book I), then the second and darkest part of the night, which is the active purification of the understanding so as to believe (Book II), the memory so as to hope and the will so as to love (Book III). He doesn’t finish with the third part of the night, which is the passive purification that approaches complete union with God.
March 23, 2019
Normally, I wouldn't give a book written by a Canonized Saint 3 stars, but with all of the notes, introductions, prologues, and various other things in this edition, I feel like I had to. I just wish there was a version of this classic work out there that had only the text written by this great Saint/Doctor of The Church and nothing more. Other than that, it is a wonderful work and I am so thankful I was able to read this classic work during Lent.
May 21, 2020
A really REALLY good book. However, it's very difficult to understand if you don't have a grasp on the Neoscholastic language that St John uses, as it is firmly in that tradition.
It is also the sort of book where you must reach the level of the book to be able to understand it. If you have not stamped out your more serious sins, you will really struggle to understand book II and III.
It is also the sort of book where you must reach the level of the book to be able to understand it. If you have not stamped out your more serious sins, you will really struggle to understand book II and III.
May 5, 2014
The definitive book of mysticism and spiritual rebirth!
August 14, 2015
It gives great insight on how to keep one soul in gods path
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