 SAINT
JOHN OF THE CROSS (1542 - 1591) is one of the most famous mystics in
the Catholic Church, as well as the world. He was a Carmelite priest, and lived
(and suffered imprisonment) in sixteenth century Spain, along with the equally
famous mystic, St. Teresa of Avila; the two knew
and had great admiration for each other. He left behind a body of work that is
classic in mystical literature: maxims on the spiritual life, instructions as
to preparation, purification and ascent to God (The Ascent of Mount Carmel), the
perils and trials of the spiritual life (The Dark Night of the Soul), and depth
of union with God (The Living Flame of Love and The Spiritual Canticle). The profundity
of his knowledge of God and the beauty of his poetic writings rank him as a master
in the mystical life. He uses, at times, difficult and deep (sometimes verbose)
descriptions. This should not frighten off someone interested in discovering the
realities and pitfalls of genuine spiritual practice. One must also appreciate
the fact that each saint has their own language on these matters, and that it
is filtered through their personality. He is a master teacher and model in spiritual
matters, which go from leading a "right" life, to purification (by God)
of one's life, to trials (the "dark night") that purify us, strengthen
our faith, and instruct us, to union with God, always stating that no two people
can expect exactly the same experiences. Concerning this, he gives advice, warning,
and illumination as to temptations, dangers, and expectations. |
|  The
Collected Works of St. John of the Cross
Kieran Kavanaugh and Otilio Rodriguez (Translators)
216 pages, paperback
ICS Publications, 2001
more
info |
| Since their motivation
in their spiritual works and exercises is the consolation and satisfaction they
experience in them, and since they have not been conditioned by the arduous struggle
of practicing virtue, [spiritual beginners] possess many faults and imperfections
in the discharge of their spiritual activities. Assuredly, since everyone's actions
are in direct conformity with the habit of perfection that has been acquired,
and since these persons have not had time to acquire those firm habits, their
work must of necessity be feeble, like that of weak children. For a clearer understanding
of this and of how truly imperfect beginners are, insofar as they practice virtue
readily because of the satisfaction attached to it, we will describe, using the
seven capital vices as our basis, some of the numerous imperfections beginners
commit. Thus we will clearly see how very similar their deeds are to those of
children. The benefits of the dark night will become evident, since it cleanses
and purifies the soul of all these imperfections. John
of the Cross, The Dark Night of the Soul |
| | |
SAINT
TERESA OF AVILA (1515 - 1582) was a 16th century Spanish saint and
mystic, as well as a doctor of the Catholic Church, and a beloved friend to another
great Spanish mystic, 
The
contemporary Tibetan Buddhist Master, CHÖGYAM TRUNGPA
RINPOCHE (1940 - 1987), has often been referred to as one of the few
lamas who truly understood the Western mind; he is certainly one of the most influential
Tibetan Buddhist teachers in the West. In this classic, he examines some of the
self-deceptions, distortions, and sidetracks that imperil the spiritual journey
as well as the awareness and fearlessness of a genuine spiritual practice. Trungpa's
book is a reality check for wide-eyed spiritualists, mystics and "believers" of
all kinds. He makes a clever, back door assault on the ego and its overwhelming
tendency to hijack the spiritual process. I would especially recommend it to anyone
who suspects themself of turning a genuine spiritual practice into a form of self-development
and self-fulfillment. This book is aimed at
destroying many common, but incorrect assumptions made by beginning spiritual
practitioners (particularly, those raised in Western civilization), and at pointing
out the necessity of a genuine Spiritual Master.