Which begins to treat of the dark nights of the spirit and says at what time it begins.
THE soul which God is about to lead onward is not led by His Majesty into this night of the spirit as soon as it goes forth from the aridities and trials of the first purgation and night of sense; rather it is wont to pass a long time, even years, after leaving the state of beginners, in exercising itself in that of proficients. In this latter state it is like to one that has come forth from a rigorous imprisonment; it goes about the things of God with much greater freedom and satisfaction of the soul, and with more abundant and inward delight than it did at the beginning before it entered the said night. For its imagination and faculties are no longer bound, as they were before, by meditation and anxiety of spirit, since it now very readily finds in its spirit the most serene and loving contemplation and spiritual sweetness without the labour of meditation; although, as the purgation of the soul is not complete (for the principal part thereof, which is that of the spirit, is wanting, without which, owing to the communication that exists between the one part and the other, since the subject is one only, the purgation of sense, however violent it may have been, is not yet complete and perfect), it is never without certain occasional necessities, aridities, darknesses and perils which are sometimes much more intense than those of the past, for they are as tokens and heralds of the coming night of the spirit, and are not of as long duration as will be the night which is to come. For, having passed through a period, or periods, or days of this night and tempest, the soul soon returns to its wonted serenity; and after this manner God purges certain souls which are not to rise to so high a degree of love as are others, bringing them at times, and for short periods, into this night of contemplation and purgation of the spirit, causing night to come upon them and then dawn, and this frequently, so that the words of David may be fulfilled, that He sends His crystal—that is, His contemplation—like morsels, although these morsels of dark contemplation are never as intense as is that terrible night of contemplation which we are to describe, into which, of set purpose, God brings the soul that He may lead it to Divine union.
2. This sweetness, then, and this interior pleasure which we are describing, and which these progressives find and experience in their spirits so easily and so abundantly, is communicated to them in much greater abundance than aforetime, overflowing into their senses more than was usual previously to this purgation of sense; for, inasmuch as the sense is now purer, it can more easily feel the pleasures of the spirit after its manner. As, however, this sensual part of the soul is weak and incapable of experiencing the strong things of the spirit, it follows that these proficients, by reason of this spiritual communication which is made to their sensual part endure therein many frailties and sufferings and weaknesses of the stomach, and in consequence are fatigued in spirit. For, as the Wise Man says: ‘The corruptible body presseth down the soul.’ Hence comes it that the communications that are granted to these souls cannot be very strong or very intense or very spiritual, as is required for Divine union with God, by reason of the weakness and corruption of the sensual nature which has a part in them. Hence arise the raptures and trances and dislocations of the bones which always happen when the communications are not purely spiritual—that is, are not given to the spirit alone, as are those of the perfect who are purified by the second night of the spirit, and in whom these raptures and torments of the body no longer exist, since they are enjoying liberty of spirit, and their senses are now neither clouded nor transported.
3. And in order that the necessity for such souls to enter this night of the spirit may be understood, we will here note certain imperfections and perils which belong to these proficients.