John of the cross was both a theologian and a mystic. As a theologian explaining the Dark Night, John seems to pursue endless definitions and clarifications. In the end however, John is more mystic than theologian.
In setting up the analysis of the Dark Night, John develops two sets of major categories. The first set is active and passive. It is more complex than a simple one or the other but the division helps us grasp a truly complex reality. Here the emphasis is on either the individual’s activity or God’s action. There is never one to the absolute exclusion of the other. In the second set, he elaborates the difference between the senses and the spirit. Here again complexity reigns. It is more than one or the other.
In the simplest of terms, the action begins in us with the grace of God and moves steadily into the action of God. Likewise, the initial efforts are in changing the actions of the senses and leading to deeper spiritual activity.
In all of these various developments the one common distinguishing trait is this. The action of God is engulfed in obscurity. A truly puzzling dimension of the Dark Night is why does it have to be hidden from us if it is so critical to our spiritual well-being?
The answer is really not that difficult. God hides the action because we have a lifetime of putting up road blocks to avoid doing what God really wants. Our ego is a master at self-deceit. Our defenses have vanquished any attempt to eliminate our control. Being free for God is a costly venture. We are the creative architect of the compromise that always concludes with our control safe from any threat. In the end, God takes over and operates beyond our control and our awareness. This divinely created obscurity is our road to freedom in the spirit.
John says God darkens our awareness to keep us safe. The darkness is for our protection. God is working beyond our recognition because we have had a lifetime of fighting God when we are conscious of the cost. Our attachments and addictions have a story to tell of our brilliance in this divine warfare.
It is truly difficult for us to admit that God has a better plan. In the Dark Night, God ends the discussion. Our movement to a free and generous love is only possible with the actions of God in the deep obscurity of the Dark Night. We can no longer resist because we do not know what to resist!
John and Teresa are teaching us that our life-long struggle to overcome desire has been misdirected. We do not need to overcome desire. The Dark Knight helps us to re-direct desire. That is what God is doing in the profound transformation. Only love, the true direction of all desire in the human heart, can genuinely set us free. This is what is happening in the silence, pain and hiddenness of God’s actions.
There are profoundly personal changes in the person gifted with the experience of the Dark Night.
First, the heart is now focused in an unprecedented way on the true purpose and goal of the human venture: love of God and love of neighbor. Most of the bogus goals and false gods that so consumed and energized the ego have fallen by the wayside. This new love penetrates the whole person in heart, mind and body.
Secondly, there is an active and growing mindfulness that we are one with God and all of creation. Now there is a brilliant light compelling deeper and expansive appreciation for the material world as a mirror of God’s power and beauty.
Thirdly, the heart explodes with a hunger to respond in love to a newly perceived presence of God in all human situations. This is the source of new longing for justice and reconciliation, for the growing desire for peace and healing in all expressions of human brokenness and division. This new love will not allow us to sit one sideline in the battle of good and evil, of love and hatred. Personal sacrifice will become the norm in our response to all of the issues that are contrary to the Kingdom of God.
Having set forth this attempt to describe the pattern of the Dark Night, there are some important factors to remember. First and foremost, the Dark Night is not a onetime event. Therefore, we have not arrived at the Kingdom with one experience no matter how profound. Secondly, the Dark Night can happen without us being aware of it even after its conclusion. Only our life experience will tell us about the action of God in the depth of our being. Thirdly, there is no perfect sequence in John's Dark Night of the Senses and of the Spirit. They share the messiness of life.
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