In the dark night the soul abandons self love and dies in order to be united with God in the new life. This is in agreement with Huxley’s position since he talks about how people can be together but one has to sacrifice in facing a lot alone. In the first stanza the soul wants to experience the wonderful adoration of life with God and in order to achieve this one sacrifices love for self and other things, and then dies. This is subsequent to a lot of consideration and thus the realization that the experience with the Supreme Being surpasses the sacrifice the soul has to undergo. The soul’s willpower could not be deterred by any of the three enemies that comprises of the flesh, the devil, and the world. These three enemies have historically been obstacles to one that chooses to go down the path chosen by the soul. The particular night illuminates the dark, which is portraying the difficulties (St John of the Cross, 2008).
In contrast to Huxley’s position, the book states that the soul is assisted by God in this path. It is taken out of the beginner’s phase into the proficient state. It further explains that they undergo through the transition with ease and it is measured so that in the end they achieve a perfect and devoid of any inhibition state, and thus the soul is in an ideal unification with God. The way God prepares the soul is equated to the love and tender care accorded to a child by a mother (St John of the Cross, 2008).
The beginners have faith and hopes of achieving the perfect status, which is full of joy and comfort. They attentively and ardently follow the practices being sure of the rewards. The individuals gain a sense of self importance that propels them into seeing themselves better than others. People employ a habit of ordering others and according to the spirituals norms it is fit for them to carry out orders from others. This may be attributed to the fact that they tend to believe that those who are not as diligent as them are denounced. These people believe that they are the only ones that know what they feel, and are not open to any criticism, especially if it is their seniors who is faulting them (St John of the Cross, 2008).The individuals always seek for a positive response placing them on a pedestal of holiness from their seniors, and any negative feedback makes them disbelieve in the feedback or worse doubt the response. This is taking the circumstances to extreme, where they confess their evil doings to the clerks different than their own, and appear holy in their confessor’s eyes.
They also undergo tormenting experience from their bad deeds, which happens because the core reason of taking the holy path is to be holy so they find being wrong a failure. In such occurrences some may choose to blame God for the incidents. At times they ensure that other people praise them only, and are selfish by not giving praises in return. Such situations show how the real intention of the chosen path may show a discrepancy from connecting with God to attaining inner peace (St John of the Cross, 2008).
For those that have acquired the perfect state seldom think of all that they will go through. Hardly do they ever rant on issues that affect them individually; they take the fall for any wrongdoing and piously worship without complaints. The ones clearly show an understanding of divine love, which leads to mysticism by enduring all the suffering that comes with the love for God and the delight in connecting with Him.
The book further supports Huxley’s position by saying that the beginners must embrace the spirit of withholding any cloudy judgment and complaining on the faults they cause. It further states that they must go through the suffering individually alongside the benefits they will incur since those will be personal gains. This is illustrated in the part where the author talks of the contentment that emanates from exercising the spiritual activities. This satisfaction adorns the soul and the sensory part basing the pleasure on the character and features. The soul is divided into spirit and sense. The sprit will experience rejuvenation and satisfaction, while the sense which is deemed ignorant attains a sensory fulfillment that is labeled tainted. When a soul is with God in spirituality the sense may be in revolt, therefore the reaction is always passive. The sensory part is a major source of inadequacy of the soul. This reaction may also be the work of the devil. During the dark night the sensory part the sensory part is slowly relieved of this imperfection. The devil may choose to distract the soul in prayer using the sensory part. This may compel a person to leave prayers and at times make them not want to pray anymore (St John of the Cross, 2008).
The devil has been a successful distraction of the sensory part, which requires a strong will to overcome since many people have fallen victims to the devil’s trap. He makes the people believe that the prayers are involved in the distraction leading them to abandonment of the prayers, so as to avoid a vexation to their souls. He makes the people solely have adulterated thoughts. These people have a tendency for being miserable and to some extent they believe that they are totally possessed by the devil and they lack self-control. This can only be detached from the person by curing the absurdity in their emotional and physical state caused by humor. Fear is another major cause of the adulteration of the sensory part of the soul. The people that believe in them and develop a fearful attitude are at a risk of having tainted feelings. The person may not have necessarily made a mistake.
Some spiritual works exhibit energy in their expression and are mainly motivated by the presence of certain people. The satisfaction derived from these conversations is futile and is as a result of covetousness in the spirituality.
In contrast to Huxley’s position some people are driven into liking other people merely due to lust, yet not inspired by the spirit. This kind of liking can be proved by the fact that the adoration does not build on God’s love but it only adds to sorrow in the sense of right and wrong(St John of the Cross, 2008). Spiritual adoration can be measured by growth in the love of God or an increase in the soul’s longing for God.
In the dark night the spirit is cleansed from impurity by doing some rites. The purification is normally done by two parts where the sensory part is cleansed and made to be apt with the spirit. After that the spirit is cleansed and uncovered to make it fit in accordance with being brought together with God. This can be reached by fostering love. The sensory cleansing has had a record that despite the numerous number of people being involved in it caters for the beginners, while the spiritual part involves a few people. This is due to the fact that not many people go through with the process and make it to this stage.
In the mirror of simple souls the soul itself acknowledges the fact that it is the Lord who has suffered through death in order for the soul to gain life. The soul further explains that it committed atrocious mistakes. This idea is found in a disagreement with Huxley’s position in which he stated that an individual has to bear the consequences of his mistakes, this is due to the fact that the Lord feels the pain and dies in order for the soul to be forgiven. The soul has the impression that it is the only one who was at fault. The soul feels obliged for to sacrifice to the Lord what He had taken. The soul is therefore becomes ready to do anything that is in the will of the Lord so as to repay the Lord, although the soul cannot think of the means to do this (Babinsky& Porete, 1993). The soul prays to be relieved from the debt since it identifies the Lord to be very powerful. This shows how the soul had been relieved of any calamities by the Lord taking the fall.
The soul asserts that the Lord does not have love for any other person without loving the soul. It believes that the love has been there even through the lack of the beginning and the love is persistent. The reason tries to object the soul’s thoughts by putting across a reminder that it has just been created and before that it did not exist. The soul objects to this and explains that it has been loved unconditionally and timelessly by the Trinity even without the beginning, and it is through the love that it believes, thinks and speaks. The soul believes that all the good things that it encounters are divinely predestined for it (Babinsky& Porete, 1993). The soul rejects any further discourse that may mislead it from what it strongly believes. The reason agrees with the soul, leaving the objections it had and offers to be obedient, and at harmony with it. The reason willingly seeks advice in serving the soul from Love, in order to ensure that the soul does not encounter any difficulties. It confesses that it will enjoy the ordering of the soul.
In this book the soul is portrayed as one that lacks knowledge but is very willing. The Holy Spirit says that the soul possesses the Father and the Son just like Him. The soul holds the treasured Trinity forever for the world knows that the soul is dead and the world is dead in the soul.
In support of Huxley’s opinion, the Love expresses that there are people that lack determination but are moved by the freedom of the offerings. The people do not have any needs or demands. They believe and understand that being empty is inborn. They may not really get the concept behind it since their reasoning capacity diminishes, which is such a loss on their part. They just get the image that is etched in their minds that nothingness is forever a part of them. Love further clarifies that no one comprehends God completely, even when one strives to understand His power, His knowledge, His judgment and His goodness. This all is just but the beginning of understanding Him and all there is to know about Him goes a long way beyond Human understanding (Babinsky& Porete, 1993).
In the dark night the beginners have excess enchantment in the practicing of the spiritual exercises so they end up creating inadequacies. They may have brilliant behaviors but with time the eagerness builds up to strengthening vices. In order to correct this, the beginners have different ways of overcoming and the variations are based on the scope of their faults. Some may choose to observe what weakens them, others endorse penances that may kill them. They do this behind the backs of their seniors who would have given them punishments different from what they do. This kind of penance is wrong since it does not comply with the preferred ways, as they are doing so at their own will. This does not conform to the spiritual way of doing things (St John of the Cross, 2008).
The devil has a hand in the incitement of corporal punishments and makes them add on to what has been commanded to meet their demands. In other instances they alter the commands in such a way that the modifications suit their pride and ego. The behavior expressed here shows that the individuals are willing to go through suffering so that they uphold the spiritual path, which they have chosen to take. They lose the initiative they had when they chose to undertake the path since they focus on being perfect at any cost. They abandon obedience and replace it with arrogance and pride, cultivated by the limited knowledge they have gained (Babinsky& Porete, 1993). Efforts by their seniors to correct this are useless since they have become irrational and their only satisfaction comes from knowing that doing things at their liberty is serving the Supreme Being. Little do they consider that everything they are practicing is for self-gratification with God being kept aside only to become a scapegoat.
In the mirror of simple rules Porete gives an account of Magdalene and the Saints. Magdalene had sinned and her sins were to be broadcast to the public. She did not have any shame and this was to be evidenced by the Gospel. The Gospel states that seven enemies were set free from her by God. She was condemned and this brought her disgrace. Saint John the Evangelist and others that fled from the capture which also had Jesus Christ, received no honor or dishonor, as they failed to consider that God may have purposed to use them in getting some divine work done (Babinsky& Porete, 1993).
The soul is protected by the Trinity. It has given everything by the freedom obtained from dignity. The soul will only sin when it is detached from the Trinity. The soul in return should not question the nature by which it commits no sins. This is attributed to the fact that the will of God makes the dignity worthy of avoiding sins. The soul is known to lack soothing peace and was not fertile before the love. The soul appears to be intoxicated, therefore in such status it does not bring any value in its’ outcomes.
In the dark night a concern is expressed that there are beginners that possess limited understanding of their own inferiority and desolation, which attributes to them wanting to receive the Holy Communion recurrently. They go to great lengths just to ensure that they get the Communion. They gallantly insist on their confessors and eviler without the consent and guidance from the minister who is the distributor of Christ. They inconsiderately make confessions forsaking the wholesome and flawless heart that is associated with receiving the Communion. This behavior is destructive and is believed to bestow evil on them.
When the soul is put through the dark night it lacks solace and contentment from God’s things and the creatures, too. It undergoes drying up and the appetite of the sensory part is expunged. At this point the soul does not feel happiness or any other feeling. In such a way the soul is cleared from satisfaction that is as a result of imperfection. The soul may easily be lured into acts that are faulty through the sensory appetite. Then the memory turns to God selflessly and carefully having in mind all the things that God hates.
In both books the soul is prepared to become pious and without any adulteration so that it can be bound to God with love. In the mirror of the simple souls, the soul undergoes seven stages in order to achieve that state. The soul is warmed by grace and uncovered from the sins. It is then encouraged to go beyond what is commanded by God. The soul then deliberates in the warmth of love, caused by perfection. Furthur it goes through meditation as a result of the love it is experiencing. At this point the soul has Knowledge about God and what He is capable of. The soul is feeling divine goodness. After this the soul has been exalted, yet it is free and cleansed although it is not glorified. In the last stage Love is saved for eternal glory up until the soul has left the body when the human gets to understand the importance of these processes and their purpose.
The soul goes through ordeals that make it suffer so that it can achieve the joy that is promised once it is freed from any adulterations. In some instances it is carried through these ordeals with assistance from Love and Reason making the suffering lighter. In most cases the soul has to experience the suffering in order to make it through the purgation with experiences that ensure complete purification. The soul is equated to what humans undergo for them to get salvation. The beginners are the people that have embarked on a journey to the path, which only a few get to the end of successfully. They are faced with a lot of trials and overcoming them is the only survival tactic that they have. Being a path full of obstacles most of them devise ways to make it through by altering the existing commands so that they fit their faults. As much as assistance is provided all the feelings are individually felt and gaining mysticism being the goal and reward that is personally felt. The people may achieve perfection in a group but it is self-gratification that is paramount.