Ascent of Mount Carmel
Title, Forewords, Table of Contents
 

"the greatest of all mystical theologians"

Thus has Thomas Merton described St. John of the Cross, echoing the considered judgment of most authorities on the spiritual life; and here in this volume is the great mystic's most widely appealing work. Ascent of Mount Carmel is an incomparable guide to the spiritual life -- because its author has lived his own counsel. Addressed to informed Christians who aspire to grow in union with God, it examines every category of spiritual experience, the spurious as well as the authentic. With rare insight into human psychology it not only tells how to become more closely united with God, but spells out in vivid detail the pitfalls to avoid.

In his Apostolic Letter proclaiming St. John of the Cross a Doctor of the Church, Pope Pius XI wrote that he "points out to souls the way of perfection as though illumined by light from on high, in his limpidly clear analysis of mystical experience. And although [his works] deal with difficult and hidden matters, they are nevertheless replete with such lofty spiritual doctrine and are so well adapted to the understanding of those who study them that they can rightly be called a guide and handbook for the man of faith who proposes to embrace a life of perfection."

This translation by E. Allison Peers was hailed by the London Times as "the most faithful that has appeared in any European language."

 

St. John of the Cross was perhaps the greatest mystical writer the world has ever known. Bossuet's famous tribute -- that his writings "possess the same authority in mystical theology as the writings of St. Thomas possess in dogmatic theology" -- remains the most fitting testimonial to his august place among spiritual writers.

John was born in Castile in 1542 -- eve of Spain's century of greatness, to which he himself was to add such lustre. He studied under the Jesuits and worked for six years in a hospital. Entering the Carmelites in 1563, he was professed a year later and sent to the great University of Salamanca. He was ordained in 1567 but, shrinking from the apostolate of a priest in the world, considered entering the Carthusians, a hermitical order.

Then came the turning point in his life. He met St. Teresa of çvila, who was pursuing her epic work of restoring the pristine, stricter observance of the Carmelite rule. John and two other members of the order took the vows of the Discalced (or reformed) Carmelites the following year, binding themselves to a more rigorous way of life which included daily (and nightly) recitation of the Divine Office in choir, perpetual abstinence from meat, and additional fasting.

Yet his religious vows were but a part of the rigors John was to undergo. The main branch of the order, the Calced Carmelites, so opposed the Reform that they twice had John kidnapped and jailed -- providentially, so it proved, for much of his writing was done in prison.

The greater part of his twenty-three years as a Discalced Carmelite, however, was spent in filling a number of important posts in the order, among them Rector of two colleges, Prior, Definator, and Vicar-Provincial. But it was in one of his lesser offices that he was to spend the most decisive years of his life: he was confessor to the Carmelite nuns at çvila, where St. Teresa was Superior.

The secret of St. John's unique contribution to mystical theology was not simply his mysticism, for there have been other mystics; not even his profound grasp of Scripture, dogma, Thomism, and spiritual literature, for there have also been learned mystics. What sets him apart is his extraordinary poetic vision. To write of mystical experience is to try to express the inexpressible. Because he was a great poet St. John of the Cross was able, in the realm of mysticism, to push the frontiers of human expression beyond where any writer has succeeded in venturing before or since. This poetic intensity is found even in his prose, the major works of which are Ascent of Mount Carmel, Dark Night of the Soul, Spiritual Canticle, and Living Flame of Love.

St. John of the Cross died in 1591, was beatified less than a century later in 1675, was canonized in 1726, and was named a Doctor of the Church by Pope Pius XI in 1926.

 

ASCENT OF

MOUNT CARMEL

by

Saint John of the Cross

DOCTOR OF THE CHURCH

THIRD REVISED EDITION

 

Translated and edited,

with a General Introduction, by

E. ALLISON PEERS

from the critical edition of

P. SILVERIO DE SANTA TERESA, C.D.

 

 

NIHIL OBSTAT: CEORGIVS SMITH, S.T.D., PH.D.

CENSOR DEPVTATVS

IMPRIMATVR: E. MORROGH BERNARD

VICARIVS GENERALIS

WESTMONASTERII: DIE XXIV SEPTEMBRIS MCMLII

 

 

 

 

TO THE

DISCALCED CARMELITES OF CASTILE,

WITH ABIDING MEMORIES OF THEIR HOSPITALITY AND KINDNESS

IN MADRID, AVILA AND BURGOS,

BUT ABOVE ALL OF THEIR DEVOTION TO

SAINT JOHN OF THE CROSS,

I DEDICATE THIS TRANSLATION

 

CONTENTS

 

Preface To The Electronic Edition

Translator's Preface to the First edition

Translator's Preface to the Second edition

Principal Abbreviations

An Outline of the Life of St. John of the Cross

General Introduction to the Works of St. John of the Cross

 

ASCENT OF MOUNT CARMEL

 

Introduction

Argument

Prologue

 

BOOK I

Chapter I.--Sets down the first stanza. Describes two different nights through which spiritual persons pass, according to the two parts of man, the lower and the higher. Expounds the stanza which follows

Chapter II.--Explains the nature of this dark night through which the soul says that it has passed on the road to union

Chapter III.--Speaks of the first cause of this night, which is that of the privation of the desire in all things, and gives the reason for which it is called night

Chapter IV.--Wherein is declared how necessary it is for the soul truly to pass through this dark night of sense, which is mortification of desire, in order that it may journey to union with God

Chapter V.--Wherein the aforementioned subject is treated and continued, and it is shown by passages and figures from Holy Scripture how necessary it is for the soul to journey to God through this dark night of the mortification of desire in all things

Chapter VI.--Wherein are treated two serious evils caused in the soul by the desires, the one evil being privative and the other positive

Chapter VII.--Wherein is shown how the desires torment the soul. This is proved likewise by comparisons and quotations

Chapter VIII.--Wherein is shown how the desires darken and blind the soul

Chapter IX.--Wherein is described how the desires defile the soul. This is proved by comparisons and quotations from Holy Scripture

Chapter X.--Wherein is described how the desires weaken the soul in virtue and make it lukewarm

Chapter XI.--Wherein it is proved necessary that the soul that would attain to Divine union should be free from desires, however slight they be

Chapter XII.--Which treats of the answer to another question, explaining what the desires are that suffice to cause the evils aforementioned in the soul

Chapter XIII.--Wherein is described the manner and way which the soul must follow in order to enter this night of sense

Chapter XIV.--Wherein is expounded the second line of the stanza

Chapter XV.--Wherein are expounded the remaining lines of the aforementioned stanza

 

BOOK II

Chapter I --Stanza the Second

Chapter II.--Which begins to treat of the second part of cause of this night, which is faith. Proves by two arguments how it is darker than the first and then the third

Chapter III.--How faith is dark night to the soul. This is proved with arguments and quotations and figures from Scripture

Chapter IV.--Treats in general of how the soul likewise must be in darkness, in so far as this rests with itself, to the end that it may be effectively guided by faith to the highest contemplation

Chapter V.--Wherein is described what is meant by union of the soul with God. A comparison is given

Chapter VI.--Wherein is described how it is the three theological virtues that perfect the three faculties of the soul, and how the said virtues produce emptiness and darkness within them

Chapter VII.--Wherein is described how strait is the way that leads to eternal life and how completely detached and disencumbered must be those that will walk in it. We begin to speak of the detachment of the understanding

Chapter VIII.--Which describes in a general way how no creature and no knowledge that can be comprehended by the understanding can serve as a proximate means of Divine union with God

Chapter IX.--How faith is the proximate and proportionate means of the understanding whereby the soul may attain to the Divine union of love. This is proved by passages and figures from Divine Scripture

Chapter X.--Wherein distinction is made between all apprehensions and types of knowledge which can be comprehended by the understanding

Chapter XI.--Of the hindrance and harm that may be caused by apprehensions of the understanding which proceed from that which is supernaturally represented to the outward bodily senses; and how the soul is to conduct itself therein

Chapter XII.--Which treats of natural imaginary apprehensions. Describes their nature and proves that they cannot be a proportionate means of attainment to union with God. Shows the harm which results from inability to detach one self from them

Chapter XIII.--Wherein are set down the signs which the spiritual person will find in himself whereby he may know at what season it behoves him to leave meditation and reasoning and pass to the state of contemplation

Chapter XIV.--Wherein is proved the fitness of these signs, and the reason is given why that which has been said in speaking of them is necessary to progress

Chapter XV.--Wherein is explained how it is sometimes well for progressives who are beginning to enter upon this general knowledge of contemplation to make use of natural reasoning and the work of the natural faculties

Chapter XVI.--Which treats of the imaginary apprehensions that are supernaturally represented in the fancy. Describes how they cannot serve the soul as a proximate means to union with God

Chapter XVII.--Wherein is described the purpose and manner of God in His communication of spiritual blessings to the soul by means of the senses. Herein is answered the question which has been referred to

Chapter XVIII.--Which treats of the harm that certain spiritual masters may do to souls when they direct them not by a good method with respect to the visions aforementioned. Describes also how these visions may cause deception even though they be of God.

Chapter XIX.--Wherein is expounded and proved how, although visions and locutions which come from God are true, we may be deceived about them. This is proved by quotations from Divine Scripture

Chapter XX.--Wherein is proved by passages from Scripture how the sayings and words of God, though always true, do not always rest upon stable causes.

Chapter XXI.--Wherein is explained how at times, although God answers the prayers that are addressed to Him, He is not pleased that we should use such methods. It is also shown how, although He condescend to us and answer us, He is oftentimes wroth

Chapter XXII.--Wherein is solved a difficulty -- namely, why it is not lawful, under the law of grace, to ask anything of God by supernatural means, as it was under the old law. This solution is proved by a passage from Saint Paul

Chapter XXIII.--Which begins to treat of the apprehensions of the understanding that come in a purely spiritual way, and describes their nature

Chapter XXIV.--Which treats of two kinds of spiritual vision that come supernaturally

Chapter XXV.--Which treats of revelations, describing their nature and making a distinction between them

Chapter XXVI.--Which treats of the intuition of naked truths in the understanding, explaining how they are of two kinds and how the soul is to conduct itself with respect to them

Chapter XXVII.--Which treats of the second kind of revelation, namely, the disclosure of hidden secrets. Describes the way in which these may assist the soul toward union with God, and the way in which they may be a hindrance; and how the devil may deceive the soul greatly in this matter

Chapter XXVIII.--Which treats of interior locutions that may come to the spirit supernaturally. Says of what kinds they are

Chapter XXIX.--Which treats of the first kind of words that the recollected spirit sometimes forms within itself. Describes the cause of these and the profit and the harm which there may be in them

Chapter XXX.--Which treats of the interior words that come to the spirit formally by supernatural means. Warns the reader of the harm which they may do and of the caution that is necessary in order that the soul may not be deceived by them

Chapter XXXI.--Which treats of the substantial words that come interiorly to the spirit. Describes the difference between them and formal words, and the profit which they bring and the resignation and respect which the soul must observe with regard to them

Chapter XXXII.--Which treats of the apprehensions received by the understanding from interior feelings which come supernaturally to the soul. Describes their cause, and the manner wherein the soul must conduct itself so that they may not obstruct its road to union with God

 

BOOK III

Chapter I

Chapter II.--Which treats of the natural apprehensions of the memory and describes how the soul must be voided of them in order to be able to attain to union with God according to this faculty

Chapter III.--Wherein are described three kinds of evil which come to the soul when it enters not into darkness with respect to knowledge and reflections in the memory. Herein is described the first

Chapter IV.--Which treats of the second kind of evil that may come to the soul from the devil by way of the natural apprehensions of the memory

Chapter V.--Of the third evil which comes to the soul by way of the distinct natural knowledge of the memory

Chapter VI.-Of the benefits which come to the soul from forgetfulness and emptiness of all thoughts and knowledge which it may have in a natural way with respect to the memory

Chapter VII.--Which treats of the second kind of apprehension of the memory -- namely, imaginary apprehensions -- and of supernatural knowledge

Chapter VIII.--Of the evils which may be caused in the soul by the knowledge of supernatural things, if it reflect upon them. Says how many these evils are

Chapter IX.--Of the second kind of evil, which is the peril of falling into self-esteem and vain presumption

Chapter X.--Of the third evil that may come to the soul from the devil, through the imaginary apprehensions of the memory

Chapter XI.--Of the fourth evil that comes to the soul from the distinct supernatural apprehensions of the memory, which is the hindrance that it interposes to union

Chapter XII.--Of the fifth evil that may come to the soul in supernatural imaginary forms and apprehensions, which is a low and unseemingly judgment of God

Chapter XIII.--Of the benefits which the soul receives through banishing from itself the apprehensions of the imagination. This chapter answers a certain objection and describes a difference which exists between apprehensions that are imaginary, natural and supernatural

Chapter XIV.--Which treats of spiritual knowledge in so far as it may concern the memory

Chapter XV.--Which sets down the general method whereby the spiritual person must govern himself with respect to this sense

Chapter XVI.--Which begins to treat of the dark night of the will. Makes a division between the affections of the will

Chapter XVII.--Which begins to treat of the first affection of the will. Describes the nature of joy and makes a distinction between the things in which the will can rejoice

Chapter XVIII.--Which treats of joy with respect to temporal blessings. Describes how joy in them must be directed to God

Chapter XIX.--Of the evils that may befall the soul when it sets its rejoicing upon temporal blessings

Chapter XX.--Of the benefits that come to the soul from its withdrawal of joy from temporal things

Chapter XXI.--Which describes how it is vanity to set the rejoicing of the will upon the good things of nature, and how the soul must direct itself, by means of them, to God

Chapter XXII.--Of the evils which come to the soul when it sets the rejoicing of its will upon the good things of nature

Chapter XXIII.--Of the benefits which the soul receives from not setting its rejoicing upon the good things of nature

Chapter XXIV.--Which treats of the third kind of good thing whereon the will may set the affection of rejoicing, which kind pertains to sense. Indicates what these good things are and of how many kinds, and how the will has to be directed to God and purged of this rejoicing

Chapter XXV.--Which treats of the evils that afflict the soul when it desires to set the rejoicing of its will upon the good things of sense

Chapter XXVI.--Of the benefits that come to the soul from self-denial in rejoicing as to things of sense, which benefits are spiritual and temporal

Chapter XXVII.--Which begins to treat of the fourth kind of good -- namely, the moral. Describes wherein this consists, and in what manner joy of the will therein is lawful

Chapter XXVIII.--Of seven evils into which a man may fall if he set the rejoicing of his will upon moral good

Chapter XXIX.--Of the benefits which come to the soul through the withdrawal of its rejoicing from moral good

Chapter XXX.--Which begins to treat of the fifth kind of good thing wherein the will may rejoice, which is the super natural. Describes the nature of these supernatural good things, and how they are distinguished from the spiritual, and how joy in them is to be directed to God

Chapter XXXI.--Of the evils which come to the soul when it sets the rejoicing of the will upon this kind of good

Chapter XXXII.--Of two benefits which are derived from the renunciation of rejoicing in the matter of the supernatural graces

Chapter XXXIII.--Which begins to treat of the sixth kind of good wherein the soul may rejoice, Describes its nature and makes the first division under this head

Chapter XXXIV.--Of those good things of the spirit which can be distinctly apprehended by the understanding and the memory. Describes how the will is to behave in the matter of rejoicing in them

Chapter XXXV.--Of the delectable spiritual good things which can be distinctly apprehended by the will. Describes the kinds of these

Chapter XXXVI.--Which continues to treat of images, and describes the ignorance which certain persons have with respect to them

Chapter XXXVII.--Of how the rejoicing of the will must be directed, by way of the images, to God, so that the soul may not go astray because of them or be hindered by them

Chapter XXXVIII.--Continues to describe motive good. Speaks of oratories and places dedicated to prayer

Chapter XXXIX.--Of the way in which oratories and churches should be used, in order to direct the spirit to God.

Chapter XL.--Which continues to direct the spirit to interior recollection with reference to what has been said

Chapter XLI.--Of certain evils into which those persons fall who give themselves to pleasure in sensible objects and who frequent places of devotion in the way that has been described

Chapter XLII.--Of three different kinds of places of devotion and of how the will should conduct itself with regard to them

Chapter XLIII.--Which treats of other motives for prayer that many persons use -- namely, a great variety of ceremonies

Chapter XLIV.--Of the manner wherein the rejoicing and strength of the will must be directed to God through these devotions

Chapter XLV.--Which treats of the second kind of distinct good, wherein the will may rejoice vainly

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