The Dark Night of the Spirit is more exacting than the Dark Night of the Senses. Here is John of the Cross and my comments in blue.
THESE proficients have two kinds of imperfection: the one kind is habitual; the other actual. The habitual imperfections are the imperfect habits and affections which have remained all the time in the spirit, and are like roots, to which the purgation of sense has been unable to penetrate. The difference between the purgation of these and that of this other kind is the difference between the root and the branch, or between the removing of a stain which is fresh and one which is old and of long standing. For, as we said, the purgation of sense is only the entrance and beginning of contemplation leading to the purgation of the spirit, which, as we have likewise said, serves rather to accommodate sense to spirit than to unite spirit with God. But there still remain in the spirit the stains of the old man, although the spirit thinks not that this is so, neither can it perceive them; if these stains be not removed with the soap and strong lye of the purgation of this night, the spirit will be unable to come to the purity of Divine union.
Again, if we do not cooperate with these graces on earth, this type of purgation will be done in purgatory, for only the perfect see God. The roots of all imperfections must be dug out of the mind, the heart, and the soul.
The most common nasty root is pride.
2. These souls have likewise the hebetudo mentis104 and the natural roughness which every man contracts through sin, and the distraction and outward clinging of the spirit, which must be enlightened, refined and recollected by the afflictions and perils of that night. These habitual imperfections belong to all those who have not passed beyond this state of the proficient; they cannot coexist, as we say, with the perfect state of union through love.
We have no clue as to the love that God has for us, and therefore, we shrink back, again and again, in to the petty knee-jerk reactions of the habits of sin.
3. To actual imperfections all are not liable in the same way. Some, whose spiritual good is so superficial and so readily affected by sense, fall into greater difficulties and dangers, which we described at the beginning of this treatise. For, as they find so many and such abundant spiritual communications and apprehensions, both in sense and in spirit wherein they often times see imaginary and spiritual visions (for all these things, together with other delectable feelings, come to many souls in this state, wherein the devil and their own fancy very commonly practise deceptions on them), and, as the devil is apt to take such pleasure in impressing upon the soul and suggesting to it the said apprehensions and feelings, he fascinates and deludes it with great ease unless it takes the precaution of resigning itself to God, and of protecting itself strongly, by means of faith, from all these visions and feelings. For in this state the devil causes many to believe in vain visions and false prophecies; and strives to make them presume that God and the saints are speaking with them; and they often trust their own fancy. And the devil is also accustomed, in this state, to fill them with presumption and pride, so that they become attracted by vanity and arrogance, and allow themselves to be seen engaging in outward acts which appear holy, such as raptures and other manifestations. Thus they become bold with God, and lose holy fear, which is the key and the custodian of all the virtues; and in some of these souls so many are the falsehoods and deceits which tend to multiply, and so inveterate do they grow, that it is very doubtful if such souls will return to the pure road of virtue and true spirituality. Into these miseries they fall because they are beginning to give themselves over to spiritual feelings and apprehensions with too great security, when they were beginning to make some progress upon the way.
Where do I start? How many good Catholics have I seen fall into terrible new age and charismatic rivers of false visions and heresies? Such is the danger of spiritual pride and spiritual envy. The seeking after gifts is a dead-end of deceit, as real holiness lies in the denial of self and humility.
4. There is much more that I might say of these imperfections and of how they are the more incurable because such souls consider them to be more spiritual than the others, but I will leave this subject. I shall only add, in order to prove how necessary, for him that would go farther, is the night of the spirit, which is purgation, that none of these proficients, however strenuously he may have laboured, is free, at best, from many of those natural affections and imperfect habits, purification from which, we said, is necessary if a soul is to pass to Divine union.
To be cleansed in the spirit is necessary for why should God entrust Himself to those who are full of vanity and pride? He knows and will come to those who want Him for His own sake and not for their own selfishness. Is this not the mark of true love? I have made the mistake of confusing a man's love of himself for love of me. He wanted a lovely woman to grace his arm, make him look good in public, and generally feed his ego.
This is what we do to God if we are expecting Him to love us for our own selfish reasons, instead of loving Him for Him alone. This is why He allows us to be purified, so that we can love Him with His Own Love.
5. And over and above this (as we have said already), inasmuch as the lower part of the soul still has a share in these spiritual communications, they cannot be as intense, as pure and as strong as is needful for the aforesaid union; wherefore, in order to come to this union, the soul must needs enter into the second night of the spirit, wherein it must strip sense and spirit perfectly from all these apprehensions and from all sweetness, and be made to walk in dark and pure faith, which is the proper and adequate means whereby the soul is united with God, according as Osee says, in these words: ‘I will betroth thee—that is, I will unite thee—with Me through faith.’
This road of darkness is dark, indeed, but not without the consolation that one is walking in faith towards the Bridegroom.
As long as one walks, continues, in faith, one is like the Bride in the Song of Songs, looking for the One her soul seeks. And, if one seeks, God will let Himself be found.
May I give an example? I grew up on the Mississippi River. I also lived for some time near the Wapsipinicon River. At some times during the year, as in early January, the mist or fog is so deep and wide the rivers are hidden, completely. Yet, because I knew the territory, the terrain, I knew the rivers were there, under the fog and mist.
When the mist disappeared and the fog lifted, I could see both of these rivers again. Sometimes the lifting was slow and gradual. Sometimes, this clearing happened quickly, before one's eyes. One can be travelling towards the bluffs, the cliffs, the mighty waters and towering bridges and not see a thing until one is on the and over the river. One trusts, because one knows, and loves.
So, too, is the Presence of God in the Dark Night. One knows He is there, always, as before, constant, strong, true. But, one cannot see Him, until He desires that the mist and fog of my soul is lifted.
