Annotation for that which follows.
THESE souls, then, have now become proficients, because of the time which they have spent in feeding the senses with sweet communications, so that their sensual part, being thus attracted and delighted by spiritual pleasure, which came to it from the spirit, may be united with the spirit and made one with it; each part after its own manner eating of one and the same spiritual food and from one and the same dish, as one person and with one sole intent, so that thus they may in a certain way be united and brought into agreement, and, thus united, may be prepared for the endurance of the stern and severe purgation of the spirit which awaits them. In this purgation these two parts of the soul, the spiritual and the sensual, must be completely purged, since the one is never truly purged without the other, the purgation of sense becoming effective when that of the spirit has fairly begun. Wherefore the night which we have called that of sense may and should be called a kind of correction and restraint of the desire rather than purgation. The reason is that all the imperfections and disorders of the sensual part have their strength and root in the spirit, where all habits, both good and bad, are brought into subjection, and thus, until these are purged, the rebellions and depravities of sense cannot be purged thoroughly.
2. Wherefore, in this night following, both parts of the soul are purged together, and it is for this end that it is well to have passed through the corrections of the first night, and the period of tranquillity which proceeds from it, in order that, sense being united with spirit, both may be purged after a certain manner and may then suffer with greater fortitude. For very great fortitude is needful for so violent and severe a purgation, since, if the weakness of the lower part has not first been corrected and fortitude has not been gained from God through the sweet and delectable communion which the soul has afterwards enjoyed with Him, its nature will not have the strength or the disposition to bear it.
3. Therefore, since these proficients are still at a very low stage of progress, and follow their own nature closely in the intercourse and dealings which they have with God, because the gold of their spirit is not yet purified and refined, they still think of God as little children, and speak of God as little children, and feel and experience God as little children, even as Saint Paul says,[106] because they have not reached perfection, which is the union of the soul with God. In the state of union, however, they will work great things in the spirit, even as grown men, and their works and faculties will then be Divine rather than human, as will afterwards be said. To this end God is pleased to strip them of this old man and clothe them with the new man, who is created according to God, as the Apostle says,[107] in the newness of sense. He strips their faculties, affections and feelings, both spiritual and sensual, both outward and inward, leaving the understanding dark, the will dry, the memory empty and the affections in the deepest affliction, bitterness and constraint, taking from the soul the pleasure and experience of spiritual blessings which it had aforetime, in order to make of this privation one of the principles which are requisite in the spirit so that there may be introduced into it and united with it the spiritual form of the spirit, which is the union of love. All this the Lord works in the soul by means of a pure and dark contemplation, as the soul explains in the first stanza. This, although we originally interpreted it with reference to the first night of sense, is principally understood by the soul of this second night of the spirit, since this is the principal part of the purification of the soul. And thus we shall set it down and expound it here again in this sense.
Sets down the first stanza and the exposition thereof.
On a dark night, Kindled in love with yearnings--oh, happy chance!-- I went forth without being observed, My house being now at rest.
INTERPRETING this stanza now with reference to purgation, contemplation or detachment or poverty of spirit, which here are almost one and the same thing, we can expound it after this manner and make the soul speak thus: In poverty, and without protection or support in all the apprehensions of my soul--that is, in the darkness of my understanding and the constraint of my will, in affliction and anguish with respect to memory, remaining in the dark in pure faith, which is dark night for the said natural faculties, the will alone being touched by grief and afflictions and yearnings for the love of God--I went forth from myself--that is, from my low manner of understanding, from my weak mode of loving and from my poor and limited manner of experiencing God, without being hindered therein by sensuality or the devil.
2. This was a great happiness and a good chance for me; for, when the faculties had been perfectly annihilated and calmed, together with the passions, desires and affections of my soul, wherewith I had experienced and tasted God after a lowly manner, I went forth from my own human dealings and operations to the operations and dealings of God. That is to say, my understanding went forth from itself, turning from the human and natural to the Divine; for, when it is united with God by means of this purgation, its understanding no longer comes through its natural light and vigour, but through the Divine Wisdom wherewith it has become united. And my will went forth from itself, becoming Divine; for, being united with Divine love, it no longer loves with its natural strength after a lowly manner, but with strength and purity from the Holy Spirit; and thus the will, which is now near to God, acts not after a human manner, and similarly the memory has become transformed into eternal apprehensions of glory. And finally, by means of this night and purgation of the old man, all the energies and affections of the soul are wholly renewed into a Divine temper and Divine delight.
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