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The Dark Night of the Soul (annotated), by Saint John of the Cross
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Special annotated edition with Bio/Last Hoursof St John of the Cross & Glossary!
Your Special Annotated edition includes:
• Glossary of medieval Catholic terminology
• Biography of St. John of the Cross
• Narrative-Essay—The Incredible Account of St. John’s Final Hours before Going Home to Behold our Lord
The Dark night has been described as a point of deep "spiritual crisis" and the pathway Fray John lays out isn't merely to recover but to thrive and experience true union with God.
This is mysticism with a purpose, to change your life right now, to become more like Christ every day. This is no bleak night but a bright light of hope lit on a clear path to lving holiness by the premier spiritual master, St. John of the Cross.
In a homily commemorating the martyrdom of St. John the Baptist, Pope Francis remarked "I think of the dark night of the soul of Blessed Teresa of Calcutta” and is inspired with the hope only Christ can give each of us.
Together St. John of the Cross and St. Teresa of Avila are considered the founders of the Discalced Carmelites.
- Sales Rank: #603271 in eBooks
- Published on: 2014-03-07
- Released on: 2014-03-07
- Format: Kindle eBook
Amazon.com Review
As a Carmelite monk, the 16th-century Spanish mystic St. John of the Cross was well trained in the systematic theology of St. Thomas Aquinas. In Dark Night of the Soul, St. John's sharply organized mind gives clean shape to his mystical belief in a loving Being somewhere outside the realm of feeling, thought, or imagination, who can only be known through love. Dark Night of the Soul describes the process of purgation, first of senses, and then of spirit, that precedes the soul's loving Union with God. To quote from this book would detract from the coiled power of its tightly focused picture of the soul's progress; suffice it to say that there has never been a better book for discouraged Christians. When you cannot understand what or why you believe, but you find yourself unable to abandon faith, look to St. John for help. --Michael Joseph Gross
From Publishers Weekly
Along with Teresa of Avila, John of the Cross remains one of the West's most well-known and beloved mystics. And like Teresa's, his writings are masterpieces of ecstatic poetry, depicting a lover the soul that seeks union with the Beloved, God. Starr, who teaches philosophy and religious studies at the University of New Mexico, offers an engaging and evocative new translation of John's most famous treatise, "Dark Night of the Soul." Composed as a result of his imprisonment, it follows the soul's journey from a state of abandonment and darkness to its profound ecstasy in finding God waiting to receive it. In order for the soul to achieve this rapturous union, John instructs, it must give up its complacent practice of prayer or other spiritual routines that separate it from a full union with God. John's now-classic spiritual commentary urges us to find rest in the emptiness of the dark night and to abandon ourselves to the love that is present at the center of this emptiness. Although John wrote "Dark Night of the Soul" for his Christian brothers and sisters, his rapturous mysticism provides a way to union with the divine for a wide variety of spiritual seekers. As Starr points out in her introduction, John's abandonment of self in order to achieve union with the Other mirrors contemporary spiritual practices of Buddhism and Hinduism. Starr's lyrical translation and her thoughtful introduction bring new life to John's powerful treatise on the life of the soul. (Feb. 18)Forecast: Although E. Allison Peers's monumental translation of "Dark Night of the Soul" remains definitive, it is wooden and literal, and emphasizes John's place in Christian theology and spirituality. Starr's lively translation transcends the narrowness of Peers's to reach a wide audience of contemporary spiritual seekers.
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From Booklist
The emphasis here, as in Moore's last book, The Soul's Religion (2002), is on suffering, and that book's mission of counseling readers on how to deal with suffering is extended more practically here--that is, provided you are primarily a seasoned reader capable of being consoled by others' written testimony, which Moore would have you consult. His advice for coping with "dark nights of the soul"--itself a literary framing of a concept, derived from the writings of the Spanish mystic, St. John of the Cross--draws habitually upon literature, though he cites movies now and then (his consideration of Humphrey Bogart as an actor who used his childhood suffering to create positive characterizations is most intriguing and persuasive--and ultimately dependent on Eric Lax's biography of Bogey). The book's parts expand upon the different dark nights of the soul arising from three different kinds of experiences: life "passages," "disturbances" of normal or optimal states of being (chiefly in relationships), and "developments" in life that provoke emotional, mental, and physical suffering. In the last section in particular, Moore dispenses less literarily mediated therapeutic advice, but he keeps intact throughout the soothing tone that, ever since Care of the Soul (1992), has powered his books regularly to berths on the best-seller lists. Ray Olson
Copyright � American Library Association. All rights reserved
Most helpful customer reviews
326 of 332 people found the following review helpful.
Brilliant - but requires background for understanding
By Elizabeth G. Melillo
John of the Cross's writings show the total intensity and detachment of one who has reached a point of union with God that is a sheer gift of grace. The Dark Night of the Soul is among the greatest writings of mystic theology and experience, and highly recommended for those who have some understanding of the concepts of which he writes. The total turning of the will to God, to a point where nothing on earth can satisfy the lover except union with the Beloved, is a marvellous and deeply moving "sight" - and the exquisite poetry here is one of the best expressions in the history of Christianity.
This said, it is essential that one have background in order to understand this work. (More easily understood introductions, such as Thomas Dubay's "Fire Within," should precede reading the Dark Night.) John is by no means writing of depression or misery, nor is his path one which is common to all (or indeed many) Christians. Let the serious Christian seeker approach this work with humility - it pre-supposes knowledge and an openness to divine love that is far from universal. And, above all, take John's cautions against self-deception to heart as much as he did.
255 of 262 people found the following review helpful.
An Insight Into The Mystical
By James Gallen
"The Collected Works of St. John of the Cross" consists of the writings of this 16th century Spanish Mystic and Doctor of the Church. St. John was a Carmelite friar and friend of St. Theresa of Avila. A valued spiritual counselor, many of his works were written as instruction to religious who sought his guidance.
The book consists of four major works and many minor works. The major works are "The Ascent of Mount Carmel", "The Dark Night", "The Spiritual Canticle" and "The Living Flame of Love". Each of the major works consists of a poem, written by St. John, and an extensive, word by word, explanation. In the explanation, St. John reveals his own theology, supported by verses from Scripture.
The minor works consist of letters written to his contemporaries as well as a collection of St. John's poetry.
This is definitely not light reading. The reader must concentrate on his the text in order to appreciate what he is reading. I am glad that I read it from two perspectives. From an historical perspective, it provides the reader with a good introduction into the world of mystical writing. More importantly, from a spiritual perspective, this book gives the reader an insight into God's call to all Christians to draw themselves more closely to Himself. The spirit of this book is difficult to explain. It is a classical book which is better experienced than described.
177 of 183 people found the following review helpful.
the doctrine of st. john of the cross
By ecclesia_semper_reformanda_est
By Sister Elizabeth Ruth, O.D.C., Carmel of Our Lady of Walsingham, Norfolk
St. John of the Cross is known as the Mystical Doctor, because in a pre-eminent way he is the director of men on their interior journey towards God. As a spiritual guide and deeply religious man, trained in theology at the best Spanish universities of his day, he was able, as few others, to elucidate scripturally and doctrinally the ways of the Lord.
Primarily, though, he is a poet, and his poetry speaks for itself in deeply symbolic language, the language of love. He is also a man of his country and era. His two poles Toda-Nada, All-Nothing, no doubt were associated for him with the rugged beauty of Castile--the blazing Spanish sky above arid ground, with the sun glinting upon walled cities, the freezing night with brigands concealed in the darkness.
John and Spain speak the language of extremes, just as St. Francis of Assisi was a man of the Umbrian hills set with flowers and vines among shaded valleys. There is a tendency to contrast the harshness of one with the sweetness of the other, but this is to do a disservice to both. Both at heart are similar because they see the way to God as the way of giving all-desiring nothing but him, and letting the rest go: "My God and my All."
In this, Jesus Christ is the model, and there is no spiritual growth apart from the earnest imitation of him. "Be continually careful and earnest in imitating Christ in everything, making your life conform to his," John writes in The Ascent of Mount Carmel, almost as a key sentence. Only in this light can we understand his insistence on the denial of desires.
What he has in mind are all those selfish and self-seeking ways we go about trying to have God and what we want as well. It is not that other people and other things are not lovable and desirable, or that God wants the way to him to be miserable. It is that the only true joy is found in Jesus, and having him we have all else besides.
John's writings sound demanding. He understood in an experiential way that God is not to be had on the cheap. Perhaps in our own day Bonhoeffer's works could be profitably re-read on the cost of discipleship, which John well knew--his had not been an easy life.
In the journey of the soul to God as John depicts it in the Ascent and the Dark Night he points to faith as the guide, and faith is dark to the understanding. We must just trust God and go forward with no assurance apart from his word.
The saint probes the causes of why many begin this journey but make no progress. It is that self-love insinuates itself, and this must be eradicated by persistent effort in action and loving attention to God in humble prayer, no matter if we feel dry or empty of inspiration: John reveals the way of prayer as a way of great self-denial. We must not rely on anything we can see, feel, taste, experience, for God is more than all these. Only dark faith touches and holds him, and in this there is nothing to delight the senses or boost the ego. By purifying the soul of all that is not God, God strips us in order to clothe us anew in Christ. Nothing gives place to the All, sorrow is turned into joy.
In The Spiritual Canticle and The Living Flame of Love, where John treats more explicitly of union with God, he does so in terms of lover and Beloved. In the former he bases his poem and commentary on the Song of Songs, in the latter upon the imagery of the Holy Spirit as flame, wounding and burning as it prepares the soul to be consumed in the fire of love's ecstasy.
But perhaps in his letters most of all we see John as an understanding counselor, warm and loving, yet allowing no compromises. The way of the Christian can only be the way of Christ and his cross, and John puts the Gospel demands before us in all their unadulterated strength.
His is not a path of visions, ecstasies, abnormal phenomena. Rather, he rejects all these as diverting us from the God whom we can only know by faith, not by the "spectacular" which many so-called spiritual people seek. Union is not felt bliss but "the living death of the cross," as he says in the Ascent. God has spoken his final word in his Son, we have no need to seek anything but him as he is revealed to us in his life and teaching. To want other words, other revelations, is to seek self.
..."Seek and you shall find, knock and it shall be opened to you." The words of Jesus are as true today as they ever were. Those who want God and seek him singlemindedly will find him to their everlasting Joy--as did St John of the Cross.
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