Wherein is expounded the third stanza.
In the happy night, In secret, when none saw me, Nor I beheld aught, Without light or guide, save that which burned in my heart.
THE soul still continues the metaphor and similitude of temporal night in describing this its spiritual night, and continues to sing and extol the good properties which belong to it, and which in passing through this night it found and used, to the end that it might attain its desired goal with speed and security. Of these properties it here sets down three.
2. The first, it says, is that in this happy night of contemplation God leads the soul by a manner of contemplation so solitary and secret, so remote and far distant from sense, that naught pertaining to it, nor any touch of created things, succeeds in approaching the soul in such a way as to disturb it and detain it on the road of the union of love.
3. The second property whereof it speaks pertains to the spiritual darkness of this night, wherein all the faculties of the higher part of the soul are in darkness. The soul sees naught, neither looks at aught neither stays in aught that is not God, to the end that it may reach Him, inasmuch as it journeys unimpeded by obstacles of forms and figures, and of natural apprehensions, which are those that are wont to hinder the soul from uniting with the eternal Being of God.
4. The third is that, although as it journeys it is supported by no particular interior light of understanding, nor by any exterior guide, that it may receive satisfaction therefrom on this lofty road—it is completely deprived of all this by this thick darkness—yet its love alone, which burns at this time, and makes its heart to long for the Beloved, is that which now moves and guides it, and makes it to soar upward to its God along the road of solitude, without its knowing how or in what manner.
There follows the line:
In the happy night.301301Thus end the majority of the MSS. Cf. pp. lxviii–lxiii, Ascent of Mount Carmel (Image Books edition), 26–27, on the incomplete state of this treatise. The MSS. say nothing of this, except that in the Alba de Tormes MS. we read: ‘Thus far wrote the holy Fray John of the Cross concerning the purgative way, wherein he treats of the active and the passive [aspect] of it as is seen in the treatise of the Ascent of the Mount and in this of the Dark Night, and, as he died, he wrote no more. And hereafter follows the illuminative way, and then the unitive.’ Elsewhere we have said that the lack of any commentary on the last five stanzas is not due to the Saint’s death, since he lived for many years after writing the commentary on the earlier stanzas.
Source: Dark Night of the Soul (CCEL)