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Informationen zum Autor E. ALLISON PEERS was the translator of many great works of Spanish verse and mysticism. Klappentext This new edition of the Image classic, with more than 100,000 copies sold, brings E. Allison Peers's magnificent translation of St. John of the Cross's masterpiece Dark Night of the Soul to a new generation of readers and will renew the interest of those already familiar with its soaring poetry and timeless truths. The sixteenth-century Carmelite monk St. John of the Cross stands alongside St. Teresa of Avila as the West's best known and most beloved Christian mystic. As Peers writes in the Introduction to his definitive translation of Dark Night of the Soul , "The most sublime of all Spanish mystics, he soars aloft on the wings of Divine love to heights known hardly to any of them... True to the character of his thought, his style is always forceful and energetic." Dark Night of the Soul follows the soul's journey from a state of abandonment and darkness to a loving union with God. In a voice at once grandiose and melodious, and a style that combines the systematic theology of St. Thomas Aquinas with rapturous poetry, St. John describes the process of moving away from routine religious rituals and embracing a Being who can be known only through love. His words, Peers writes, "are a wonderful illustration of the theological truth that grace, far from destroying nature, ennobles and dignifies it, and of the agreement always found between the natural and the supernatural -- between the principles of sound reason and the sublime manifestations of Divine grace." One of the greatest contributions to the literature of mysticism, Dark Night of the Soul offers support and encouragement to all who seek oneness with God. CHAPTER I Sets down the first line and begins to treat of the imperfections of beginners. (1) Into this dark night souls begin to enter when God draws them forth from the state of beginners—which is the state of those that meditate on the spiritual road—and begins to set them in the state of progressives(2)—which is that of those who are already contemplatives—to the end that, after passing through it, they may arrive at the state of the perfect, which is that of the Divine union of the soul with God. Wherefore, to the end that we may the better understand and explain what night is this through which the soul passes, and for what cause God sets it therein, it will be well here to touch first of all upon certain characteristics of beginners (which, although we treat them with all possible brevity, will not fail to be of service likewise to the beginners themselves),(3) in order that, realizing the weakness of the state wherein they are, they may take courage, and may desire that God will bring them into this night, wherein the soul is strengthened and confirmed in the virtues, and made ready for the inestimable delights of the love of God. And, although we may tarry here for a time, it will not be for longer than is necessary, so that we may go on to speak at once of this dark night. 2. It must be known, then, that the soul, after it has been definitely converted to the service of God, is, as a rule, spiritually nurtured and caressed by God, even as is the tender child by its loving mother, who warms it with the heat of her bosom and nurtures it with sweet milk and soft and pleasant food, and carries it and caresses it in her arms; but, as the child grows bigger, the mother gradually ceases caressing it, and, hiding her tender love, puts bitter aloes upon her sweet breast, sets down the child(4) from her arms and makes it walk upon its feet, so that it may lose the habits of a child and betake itself to more important and substantial occupations. The loving mother is like the grace of God, for, as soon as the soul is regenerated by its new warmth and fervour for the service of God, He treats it in the sa...
