San Juan De La Cruz Quotes

14. I say this in order to make it clear that the one who would go to God relying on natural ability and reasoning will not be very spiritual. There are some who think that by pure force and the activity of the senses, which of itself is lowly and no more than natural, they can reach the strength and height of the supernatural spirit. One does not attain to this peak without surpassing and leaving aside the activity of the senses.

Many beginners also at times possess great spiritual avarice. They hardly ever seem content with the spirit God gives them. They become unhappy and peevish because they don't find the consolation they want in spiritual things. Many never have enough of hearing counsels, or learning spiritual maxims, or keeping them and reading books about them. They spend more time in these than in striving after mortification and the perfection of the interior poverty to which they are obliged.

To endure all things, with an equable and peaceful mind, not only brings with it many blessings to the soul; but it also enables us, in the midst of our difficulties, to have a clear judgment about them, and to minister the fitting remedy for them.

If a man wishes to be sure of the road he's traveling on, then he must close his syes and travel in the dark.

Well and good if all things change, O Lord God, provided I am rooted in You.

9. Never give up prayer, and should you find dryness and difficulty, persevere in it for this very reason. God often desires to see what love your soul has, and love is not tried by ease and satisfaction.

19. Before the divine fire is introduced into the substance of the soul and united with it through perfect and complete purgation and purity, its flame, which is the Holy Spirit, wounds the soul by destroying and consuming the imperfections of its bad habits. And this is the work of the Holy Spirit, in which he disposes it for divine union and transformation in God through love. The very fire of love that afterward is united with the soul, glorifying it, is what previously assailed it by purging it, just as the fire that penetrates a log of wood is the same that first makes an assault on the wood, wounding it with the flame, drying it out, and stripping it of its unsightly qualities until it is so disposed that it can be penetrated and transformed into the fire. Spiritual writers call this activity the purgative way.

The second cause whence these rebellions sometimes proceed is the devil, who, in order to disquiet and disturb the soul, at times when it is at prayer or is striving to pray, contrives to stir up these motions of impurity in its nature; and if the soul gives heed to any of these, they cause it great harm. For through fear of these not only do persons become lax in prayer - which is the aim of the devil when he begins to strive with them - but some give up prayer altogether, because they think that these things attack them more during that exercise than apart from it, which is true, since the devil attacks them then more than at other times, so that they may give up spiritual exercises.

It is a great thing," says the author of the Imitation, forestalling St. John of the Cross, "a very great thing to be able to do without all solace, both human and divine, and to be willing to bear this exile of the heart for the honor of God, and in nothing seek self, and not to have regard to one's own merit. What great thing is it to be cheerful and devout when grace comes to thee? This is an hour desirable to all."3 This purgation of the sense comes

To reach satisfaction in all, desire satisfaction in nothing. To come to possess all, desire the possession of nothing. To arrive at being all, desire to be nothing. To come to the knowledge of all, desire the knowledge of nothing. To come to enjoy what you have not, you must go by a way in which you enjoy not. To come to the possession you have not, you must go by a way in which you possess not. To come to what you are not, you must go by a way in which you are not.
John of the Cross

In order to be united with him, the will must consequently be emptied of and detached from all disordered appetite and satisfaction with respect to every particular thing in which it can rejoice, whether earthly or heavenly, temporal or spiritual, so that purged and cleansed of all inordinate satisfactions, joys, and appetites it might be wholly occupied in loving God with its affections.

Everyone knows that not to go forward on this road is to turn back, and not to gain ground is to lose.

Now that I no longer desire all, I have it all without desire.

Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole strength.

Love is the inclination, strength, and power for the soul in making its way to God, for love unites it with God. The more degrees of love it has, the more deeply it enters into God and centers itself in him.

Many praise and bless Jesus as long as they receive some consolation from Him, but if He hide Himself and leave them for a little while, they fall either into complaining or into excessive dejection.

God has to work in the soul in secret and in darkness because if we fully knew what was happening, and what Mystery, transformation, God and Grace will eventually ask of us, we would either try to take charge or stop the whole process.

Therefore, if we would listen to the voice of God15 with due reverence, the soul must stand upright, and not lean on the affections of sense for support. As the prophet Habakkuk says of himself, "I will stand upon my watch, and fix my step upon the munition, and I will behold to see what may be said to me."16 To stand upon the watch is to cast off all desires; to fix the step, is to cease from reflections of sense, that I may behold and understand what God will speak to me. Thus out of this night springs first the knowledge of one's self, and on that, as on a foundation, is built up the knowledge of God. "Let me know myself," says St. Augustine, "and I shall then know Thee, O my God," for, as the philosophers say, one extreme is known by another.

Contemplation is nothing else but a secret, peaceful, and loving infusion of God, which, if admitted, will set the soul on fire with the spirit of love, as I shall show in the explanation of the following verse.

Some, too, will not leave for His sake a place which is to their taste, expecting to receive all the sweetness of God fully in their heart without moving a step, without mortifying themselves by the abandonment of a single pleasure or useless delight.

having nothing and possessing all things,

BOOK THE FIRST Which treats of the Night of Sense. STANZA THE FIRST On a dark night, Kindled in love with yearnings - oh, happy chance! - I went forth without being observed, My house being now at rest.

Some of these beginners, too, make little of their faults, and at other times become over-sad when they see themselves fall into them, thinking themselves to have been saints already; and thus they become angry and impatient with themselves, which is another imperfection. Often they beseech God, with great yearnings, that He will take from them their imperfections and faults, but they do this that they may find themselves at peace, and may not be troubled by them, rather than for God's sake; not realizing that, if He should take their imperfections from them, they would probably become prouder and more presumptuous still. They dislike praising others and love to be praised themselves; sometimes they seek out such praise. Herein they are like the foolish virgins, who, when their lamps could not be lit, sought oil from others.

If you do not learn to deny yourself, you can make no progress in perfection.

In his oral teaching John used to point out that the more you love God the more you desire that all people love and honor him and as the desire grows you work harder toward that end, both in prayer and in all other possible works.

For whereas speaking distracts, silence and work collect the thoughts and strengthen the spirit. As soon therefore as a person understands what has been said to him for his good, there is not further need to hear or to discuss; but to set himself in earnest to practice what he has learnt with silence and attention, in humility, charity, and contempt of self.

David in this night says of himself, "My heart is inflamed, and my reins are changed, and I am brought to nothing, and knew not."2 That is, "my heart hath been inflamed" in the love of contemplation;

Again,7 the condition to which God brought Job in order that he might converse with God, was not that of delight and bliss, of which he there speaks, and to which he had been accustomed. God left him in misery, naked on a dung-hill, abandoned and even persecuted by his friends, killed with bitterness and grief, covered with worms:8 then it was that the Most High, Who lifteth up "the poor out of the dunghill,"9 was pleased to descend and speak to Job face to face,10 revealing to him "the deep mysteries of His wisdom,"11 as He had never done before in the days of Job's prosperity.

No matter how much individuals do through their own efforts, they cannot actively purify themselves enough to be disposed in the least degree for the divine union of the perfection of love. God must take over and purge them in that fire that is dark for them, as we will explain.

Have a great love for those who contradict and fail to love you, for in this way love is begotten in a heart that has no love.

The third sign we have for ascertaining whether this dryness be the purgation of sense, is inability to meditate and make reflections, and to excite the imagination, as before, notwithstanding all the efforts we may make; for God begins now to communicate Himself, no longer through the channel of sense, as formerly, in consecutive reflections, by which we arranged and divided our knowledge, but in pure spirit, which admits not of successive reflections, and in the act of pure contemplation, to which neither the interior nor the exterior senses of our lower nature can ascend. Hence it is that the fancy and the imagination cannot help or suggest any reflections, nor use them ever afterwards.

Under these circumstances, if they meet with no one who understands the matter, these persons fall away, and abandon the right road; or become weak, or at least put hindrances in the way of their further advancement, because of the great efforts they make to proceed in their former way of meditation, fatiguing their natural powers beyond measure. They think that their state is the result of negligence or of sin. All their own efforts are now in vain, because God is leading them by another and a very different road, that of contemplation. Their first road was that of discursive reflection, but the second knows no imagination or reasoning. 4. It behooves those

The virtuous soul that is alone and without a master, is like a lone burning coal; it will grow colder rather than hotter. Those who fall alone remain alone in their fall, and they value their souls little since they entrust it to themselves alone. If you do not fear falling alone, do you presume that you will rise up alone? Consider how much more can be accomplished by two together than by one alone.

Says, he who humbleth himself shall be exalted.

For its own well-being, the intellect should be doing what you condemn; that is, it should avoid busying itself with particular knowledge, for it cannot reach God through this knowledge, which would rather hinder it in its advance toward him.

At the evening of life, we shall be judged on our love (CCC 1022; by St. John of the Cross)

Letter 33 [To a discalced Carmelite nun in Segovia[63] Ubeda, October-November 1591] ... Have a great love for those who contradict and fail to love you, for in this way love is begotten in a heart that has no love. God so acts with us, for he loves us that we might love by means of the very love he bears toward us. [63] This person's identify is unknown.

There is another reason also why the soul has traveled safely in this obscurity; it has suffered: for the way of suffering is safer, and also more profitable, than that of rejoicing and of action. In suffering God gives strength, but in action and in joy the soul does but show its own weakness and imperfections. And in suffering, the soul practices and acquires virtue, and becomes pure, wiser, and more cautious.

How narrow is the gate and strait is the way that leadeth to life, and few there are that find it!6 are words of our Lord. 8. The narrow gate

For the soul that is blind considers falsehood to be falsehood no longer, evil not to be evil, because it puts darkness for light, and light for darkness, and falls into endless disorders.

Where there is no love, put love
and you will find love.