3 2 S p i r i t ua l i t y S t u d i e s 5 - 2 Fa l l 2 0 1 9 often hidden deep within our subconscious and in our desires, affections, and habits (John of the Cross 1959, II, 2, 1–5). The soul suffers many afflictions prompted by the process of liberating itself from the deepest roots of chaos and disturbances, and from the fancy in its own “Self”. “This is a painful disturbance, involving many misgivings, imaginings, and strivings which the soul has within itself, wherein, with the apprehension and realization of the miseries in which it sees itself, it fancies that it is lost and that its blessings have gone forever. Wherefore the spirit experiences pain and sighing so deep that they cause it vehement spiritual groans and cries, to which at times it gives vocal expression; when it has the necessary strength and power it dissolves into tears, although this relief comes but seldom.” (John of the Cross 1959, II, 9, 7). The process of a passage through the night is a challenge. For many it is like a suffering of purgatory [7], because they are “being purged here on earth in the same manner as there, since this purgation is that which would have to be accomplished there” (John of the Cross 1959, II, 6, 6). This purgatory is a transformation towards a new outlook on living with God. This is a very important realization. Leading the soul into afflictions of the night is not a result of God playing with it or a result of His arbitrary will. In John’s words, “these afflictions are not felt by the soul as coming from the said Wisdom…They are felt as coming from the weakness and imperfection which belong to the soul; without such purgation, the soul cannot receive its Divine light, sweetness and delight” (John of the Cross 1959, II, 10, 4). Just as Thomas Green, we can ask, “How long will the souls have to endure this suffering?” The question is understandable. Although the road of suffering, which is the night, is profitable and purposeful, it is not easy to accept the necessity of being immersed into the night. Green responds that the state of the night will last as long as we shall live. The process of purgation in our earthly life never really ends. It will last as long as we are exposed to the struggle with our own sinfulness, which is a lifetime endeavor. What is important, however, is to change our perspective with regard to the process of purgation. The dark night is a formation towards the interior freedom, when questions are no longer asked. This kind of questioning entails subconscious sadness over the life before the night of the senses. Although we might accept the process of purgation as inevitable, when we actually go through it, we often wish to return to the state when religion brought benefits. Radicalism of the night of the senses, which culminates in the night of the spirit, truly liberates us from this kind of reasoning (Green 1998, 165). It is also its inevitable prerequisite. The only thing that is could be that unique disposition for this essential reception. which is God. He gives up all that is not God. Passivity then idation. A mystic thus becomes equipped to receive the gift, stand or fall on emotional ecstasy or any other form of val- experiencing joy or feeling empty. Love for God does not A mystic learns to accept God, irrespective of whether he is Suffering guides a mystic into his relationship with God. with God. of alienation, we can continue to establish our relationship despite all, God is not “on the other side”. Despite the feelings fort to overcome this suffering and opens up to believe that events. Questioning the purpose goes beyond the active ef- reason in an effort to suppress it or change the course of the transcends our abilities to eliminate it, it appears pointless to in instances, when we are confronted with the suffering that with the suffering that can be relieved. on the other hand, ly be a sign of pathology. It is surely important to grapple its blind acceptance or even seeking it out; that would sure- us to do, is to accept this suffering. However, it is not about most of the time (Trajtelová 2011, 180). All there is left for such passivity, to eliminate it or drive it away proves futile faculties. The active efforts to moderate the urgent attack of we are painfully confronted with the limitations of our own we are deprived of the authority over ourselves and as such, lifeless to change anything in our current state. In suffering, our way. We find ourselves in the state of feeling helpless and emotions was “too loud”. Suffering is something that gets in which is linked to the mystical silence of God who in our The mystery of the night is associated with spiritual suffering the night of the spirit. ple turn back and never move from the night of the senses to 1959, II, 10, 2). That is the common reason why so many peo- horrence, and that He does indeed abhor it” (John of the Cross that not only it is unfit to be seen by God, but deserves His ab- the soul “sees itself that which it saw not before, it is clear to it but also a profound existential experience of finality. When experienced. The night is not just a metaphor for weakness, voided of the light and all the securities we once vividly At times, the anguish of the night cuts so deep that we are cient.” (John of the Cross 1959, I, 8, 1). few, and these are they that are already practiced and profiare the beginners…The night of the spirit is the portion of very Thus, “The night of sense is common and comes to many; these never be able to complete our transformation as per our will. limits for His work within ourselves. If we backslide, we will never forces us to act and we always have an option to set For John, God is patient. He always respects our freedom,
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