Spiritual Formation Library

The last counsel regarding solitude is not directed simply to physical solitude in a monastery. The desire of Saint John of the Cross is to see the soul detached and empty, no longer dependent for security or any other interest upon the outside world. “You should deem everything in the world as finished. . . . Pay no heed to the things out in the world, for God has already withdrawn and released you from them. . . . It is very fitting for you to desire to see no one and that no one see you” (CR 7, 8).

Naturally, duties may require dealings with the world, but the religious man should remain focused on a task, not seeking to entertain himself by contact with the outside world. An inner solitude must be cultivated that remains separated from indulgence in unnecessary interests of curiosity. Saint John of the Cross urges the Carmelite Brother to take care with his thoughts so that a solitary fixation on God may be uninterrupted as much as possible. “This is very necessary for inner solitude, which demands that the soul dismiss any thought that is not directed to God” (CR 9). This last counsel is too much for most of us surely in our circumstances of distraction and busy occupations. But let us not be too dismissive. A forgetfulness of worldly concerns has the reward of bringing a soul mysteriously into the proximity with God in the midst of common occupations. We can assume that Saint John of the Cross was speaking from his own experience, as evidently he did on every page of his works.

Haggerty, Donald. Saint John of the Cross: Master of Contemplation (pp. 357-358). Ignatius Press. Kindle Edition.

Certainly an atmosphere of great challenge pervades the writings of Saint John of the Cross. It is possible that the recurring accent on purification, interior trials, dissatisfaction in prayer, or the wounds of love in certain sections of Saint John of the Cross’ writings has a jarring or intimidating effect. His attention to painful experiences may seem to propose a spirituality of endless burdens and impossible endurance. From our perspective, this focus may be too excessive. It is not that we lack struggles and tribulations. Who does not experience them?

Yet our own thought may be that matters of trial and difficulty should be kept to a minimum and brought to a conclusion as quickly as possible. For many people, even of strong religious conviction, the common experiences of fatigue and pain compete with the pursuit of pleasures and comforts. We often find a way to compensate ourselves with worldly enjoyment if for a time we have faced trial and difficulty. Perhaps we do not ponder the Gospel deeply enough. Suffering for the sake of a profound love of God can be a neglected notion in our understanding of love, though clearly not for Saint John of the Cross: “Let Christ crucified be enough for you, and with him suffer and take your rest, and hence annihilate yourself in all inward and outward things” (SLL 92). That kind of advice is not commonly heard at any time in the Church.

Haggerty, Donald. Saint John of the Cross: Master of Contemplation (p. 317). Ignatius Press. Kindle Edition.

The concealment of God’s presence, mysteriously near to our soul, yet known only by love, is at the heart of contemplation. The hidden presence of God is a truth of inescapable provocation, never fully lifted or overcome in a lifetime, showing many variations in the experience of a soul. Sometimes the hidden presence of God is stronger in the silence of prayer; other times it is met outside prayer in the sudden opportunity for sacrifice or in the disguised face of Jesus hiding in a poor person. God as elusive, hiding behind shadows, speaking in quiet whispers, disappearing from sight even in the encounter with him, is all a realization of greater faith. His presence has no predictable quality and offers no promise of an easy recognition. Shadows and darkness can become for lengthy periods the ordinary ambiance of prayer. When the darkness stretches over time and is greater, the thought of God’s withdrawal can trouble souls in their silent prayer, despite how close they may be to God.

The contemplative paradox of darkness as the setting for a very personal contact with God implies a need at times for reassurance. This comes as we deepen a calm certitude of faith in prayer and continue to long for our Lord in love and yield to him in surrender. All the while, over years of committed daily prayer, God works to bring a soul to a greater surrender to his mysterious personal love.

Haggerty, Donald. Saint John of the Cross: Master of Contemplation (pp. 290). Ignatius Press. Kindle Edition.

What, then, of the feelings of love that may be experienced in prayer? Are they to be denied or mortified? Ignored or renounced? Saint John of the Cross writes that they should be treated simply as secondary factors in prayer, incidental in importance. The awareness of an inflamed undercurrent of love in the will is far more significant, because it is the deeper truth. Yet it may not be encountered in an experiential manner for its deeper truth. Nonetheless, in a receptive response to a longing for God deep within the soul, this reality of love is fostered. The mistaken approach, on the other hand, is to allow a search for feelings in prayer to dominate the exercise of prayer.

For many people, feelings can become a coveted item in prayer as well as a source of continual frustration and instability—a possessive need for a satisfaction that is somehow felt and then becomes the measure of prayer, a habit hard to relinquish. Feelings of love, delightful as they may be, ought to be only a means to recognizing the more inaccessible reality of love operating at hidden layers of depth in the will and in the soul. The greater truth takes place in the unseen “cavern” of the will as it undergoes a profound “soul desire” for God. There is in every contemplative life a need, at least for a time, to release the soul from the pursuit of feelings in order to embrace this deeper recognition. Love in the will, rather than any feeling, is the much deeper truth in prayer and in contemplation.

Haggerty, Donald. Saint John of the Cross: Master of Contemplation (pp. 275-276). Ignatius Press. Kindle Edition.