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We have been using a method of annotation, paraphrase and commentary to re­appropriate and create a fresh articulation of the witness of the Epistle of John. A similar method of transposition will help us appropriate the witness of St. John of the Cross. The following paragraphs are transpositions of paragraphs 17 and 18 of The Dark Night of the Soul. The Second Darkness I'aragraph 17-Merltal Affliction The second paramount reason for the darkness in the understanding is the painful affliction, the suffering and grief occasioned by the strange, imposing, overpowering dark image. Though related to it, this suffering is not the pain of the deadly battle going on in the will. This grief is in the understanding, related to the propensity for 1) meaning, 2)self­esteem, and 3) integrity. The intruding image means that two absolute contraries exist in one mind; the universe of the self and the world of the "wholly other." Such contraries cannot coexist. One must capitulate and prostrate itself before the other. Before the purity, power, finality and awesomeness of the assaulting force, the natural understanding submits with a painful sense of unworthiness, weakness, rejection and wretchedness. This suffering grief is experienced as a second darkness. It is an indirect form of darkness. That is, it is the darkness of the affliction occasioned by the darkness itself. The understanding is confused by what is happening. It is quite beyond the understanding of the understanding. It is like the mind is out of its mind-a sense of madness. This is the dark, painful affliction of the "natural intelligence.', Let us look at the four concrete kinds of pain that comprise this suffering. Paragraph 18-Itumiliating lJnworthiness The first pain is a deep sense of humiliation The quality in the dark image that occasions this grief is that of purity. This means that it comes to us as reality-the way things are. It appears to be the plain and single truth. Aware that our "natural and reasonal world" is antithetical to this dark light, we can only believe, with excruciating pain, that we have been living unknowningly, in unreality. It is like suddenly feeling unqualifiedly impure. It is a deep sense that we arc revoltingly unclean. We feel that our world of meaning is ontologically disrclated to reality. We feel as if we are self­betrayed, duped by ourselvcs, have let being itsclf down. It is as though we have set ourselves against the truth. All reality must be offended, repulsed, and affronted by our very existence. lt seems as if we have been cast out of the presence of Being. It is the suffering and grief of thc sense of unmitigated unworthiness, a deep and painful humiliation. We arc wrought with agonizing self doubt and feel that our colossal failure means that we can no longer be trusted, indeed we cannot trust ourselves. We are no longer capable of responsibility for our own lives. The greatest suffering is the feeling that this is permanent, the way it will be forever. All the rich meanings of life seem to be gone forever. This is the dark pain of abject lnumilialion. It is a humiliating sense of unworthiness. CORPORATE LIFE SUMMER 73 TRANSPOSITION DARK NIGHT OF THE SOUL Chapter XIII, Paragraph 84 From what has been said, it is clear that God grants the soul in this state in favor of purging it and healing it with this strong lye and bitter purgation, according to its spiritual and its sensual part, of all the imperfect habits and affections with respect to temporal things and to natural , sensual and spiritual things. Its inward faculties are darkened, and voided of all these, its spiritual and sensual affections are constrained and dried up, and its natural energies are attenuated and weakened (a condition the soul could never attain itself, as we shall shortly say). In this way, God makes the soul to die to all that is not naturally God so that, once it is stripped and denuded of its former skin, He may begin to clothe it anew. And thus its youth is renewed like the eagle's , and it is clothed with the new human, which, as the Apostle says, is created according to God. This is naught else but His illumination if the understanding that becomes Divine love, so that it is a will that us now no less Divine, nor does it love otherwise than divinely, fir it is made and united in one with the Divine will and love. So. Too, it is with the memory, and likewise the affections and desires are all changed and converted divinely, according ti God. And thus this soul will now be a soul of heaven , heavenly, and more Divine than human. All this, as we have been saying, and because if what has been said, God continues to do and to work in the soul by means if this night, illuminating and rekindling it divinely with yearnings for God alone and for naught else whatsoever. . St, John of the Cross: Opening Lecture 4x4   PRIVATE MACROBUTTON HtmlDirect * The Man and His TimesSt. John of the Cross showed up at a time of resurgence when Spain was simultaneously leading the discovery and exploration of the New World and producing the new religious such as Loyola and contemplatives such as Teresa, a time of radical cultural shift and awakening not unlike our own.St. John received training for Holy Orders, eventually becoming a Discalced Carmelite ( and of the more rigorous orders; Discalced refers to their symbolic poverty of wearing neither shoes nor sandals) and being both symbolic leadership and center of controversy St. John has been declared a saint and a Doctor of the Church, the highest beatific honor. As a Christian mystic, St. John is concerned on behalf of his society with the process by which man COMES to live entirely in the midst of awe, yet is always separated from God by the givenness creation.Turn to The WorldThe Dark Night of the Soul is the summation of the Ascent of Mount Carmel, and is a classic used by contemplatives and religious orders as a guidebook in the journey of the spirit. The Spirit movement as it turns tactically to the world can be released by pushing John's pious religious imagery through to occasion the secular breakloose of spirit (The very title "Dark Night" is both secular and familiar imagery today.) As every man in his secular life experiences that this world in itself is not enough, he sets forth on an unself­conscious quest of the religious; St. John releases the secular man to appropriate this.Everyman's JourneyTwentieth century man is blocked by lack of images that release him to affirm the dark night he experiences; the mystical poetry of St. John can unblock him and release his inate motivity. St. John provided many generations with a functional mythology for journeying through the deeps of life and gives us a handle on the kind of new poetry that will serve post­modern man in creating a new style. In describing objectivity of everyman's journey to self­conscious- ness, John provides a series of sustaining classical images rather than abstract reflection or subjective introspection. St. John's screen gives a way to see depth in the everyday because it gives permission to the imagination to receive the intensification of awareness. Study MethodsTwentieth century man is blocked by lack of images that release him to affirm the dark night he experiences; the mystical poetry of St. John can unblock him and release his inate motivity. St. John provided many generations with a functional mythology for journeying through the deeps of life and gives us a handle on the kind of new poetry that will serve post­modern man in creating a new style. In describing objectivity of everyman's journey to self­conscious- ness, John provides a series of sustaining classical images rather than abstract reflection or subjective introspection. 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