It is necessary that, in each of these books, the reader should bear in mind the purpose of which we are speaking. For otherwise there may arise within him many such questions with respect to what he is reading as might by this time be occurring to him with respect to what we have said of the understanding, and shall say now of the memory, and afterwards shall say of the will. For, seeing how we annihilate the faculties with respect to their operations, it may perhaps seem to him that we are destroying the road of spiritual practice rather than constructing it.

2. This would be true if we were seeking here only to instruct beginners, who are best prepared through these apprehensible and discursive apprehensions. But, since we are here giving instruction to those who would progress farther in contemplation, even to union with God, to which end all of these means and exercises of sense concerning the faculties must recede into the background, and be put to silence, to the end that God may of His own accord work Divine union in the soul, it is necessary to proceed by this method of disencumbering and emptying the soul, and causing it to reject the natural jurisdiction and operations of the faculties, so that they may become capable of infusion and illumination from supernatural sources; for their capacity cannot attain to so lofty an experience, but will rather hinder it, if it be not disregarded.

3. And thus, if it be true, as it is, that the soul must proceed in its growing knowledge of God by learning that which He is not rather than that which He is, in order to come to Him, it must proceed by renouncing and rejecting, to the very uttermost, everything in its apprehensions that it is possible to renounce, whether this be natural or supernatural. We shall proceed with this end in view with regard to the memory, drawing it out from its natural state and limitations, and causing it to rise above itself – that is, above all distinct knowledge and apprehensible possession – to the supreme hope of God, Who is incomprehensible.

4. Beginning, then, with natural knowledge, I say that natural knowledge in the memory consists of all the kinds of knowledge that the memory can form concerning the objects of the five bodily senses – namely: hearing, sight, smell, taste and touch – and all kinds of knowledge of this type which it is possible to form and fashion. Of all these forms and kinds of knowledge the soul must strip and void itself, and it must strive to lose the imaginary apprehension of them, so that there may be left in it no kind of impression of knowledge, nor trace of aught soever, but rather the soul must remain barren and bare, as if these forms had never passed through it, and in total oblivion and suspension. And this cannot happen unless the memory be annihilated as to all its forms, if it is to be united with God. For it cannot happen save by total separation from all forms which are not God; for God comes beneath no definite form or kind of knowledge whatsoever, as we have said in treating of the night of the understanding. And since, as Christ says, no man can serve two masters, [St. Matthew vi, 24.] the memory cannot be united both with God and with forms and distinct kinds of knowledge and, as God has no form or image that can be comprehended by the memory, it follows that, when the memory is united with God (as is seen, too, every day by experience), it remains without form and without figure, its imagination being lost and itself being absorbed in a supreme good, and in a great oblivion, remembering nothing. For that Divine union voids its fancy and sweeps it clean of all forms and kinds of knowledge and raises it to the supernatural.

5. Now there sometimes comes to pass here a notable thing; for occasionally, when God brings about these touches of union in the memory, the brain (where memory has its seat) is so perceptibly upset that it seems as if it becomes quite inert, and its judgment and sense are lost. This is sometimes more perceptible and sometimes less so, according to the strength of this touch, and then, by reason of this union, the memory is voided and purged, as I say, of all kinds of knowledge. It remains in oblivion – at times in complete oblivion – so that it has to put forth a great effort and to labour greatly in order to remember anything.

6. And sometimes this oblivion of the memory and suspension of the imagination reach such a point, because of the union of the memory with God, that a long time passes without the soul’s perceiving it, or knowing what has taken place during that period. And, as the imaginative faculty is then in suspension, it feels naught that is done to it, not even things that cause pain; for without imagination there is no feeling, not even coming through thought, since this exists not. And, to the end that God may bring about these touches of union, the soul must needs withdraw its memory from all apprehensible kinds of knowledge. And it is to be noted that these suspensions come not to pass in those that are already perfect, since they have attained to perfect union, and these suspensions belong to the beginnings of union.

7. Someone will remark that all this seems very well, but that it leads to the destruction of the natural use and course of the faculties, and reduces man to the state of a beast – a state of oblivion and even worse – since he becomes incapable of reasoning or of remembering his natural functions and necessities. It will be argued that God destroys not nature, but rather perfects it; and that from this teaching there necessarily follows its destruction, when that which pertains to morality and reason is not practised and is forgotten, neither is that which is natural practised; for (it will be said) none of these things can be remembered, as the soul is deprived of forms and kinds of knowledge which are the means of remembrance.

8. To this I reply that, the more nearly the memory attains to union with God, the more do distinct kinds of knowledge become perfected within it, until it loses them entirely – namely, when it attains to the state of union in perfection. And thus, at the beginning, when this is first taking place, the soul cannot but fall into great oblivion with respect to all things, since forms and kinds of knowledge are being erased from it; and therefore it is very negligent concerning its outward behaviour and usage – forgetting to eat or drink, and being uncertain if it has done this or no, if it has seen this or no, if it has said this or no – because of the absorption of the memory in God. But when once it attains to the habit of union, which is a supreme blessing, it no longer has these periods of oblivion, after this manner, in that which pertains to natural and moral reason; actions which are seemly and necessary, indeed, it performs with a much greater degree of perfection, although it performs them no longer by means of forms and manners of knowledge pertaining to the memory. For, when it has the habit of union, which is a supernatural state, memory and the other faculties fail it completely in their natural functions, and pass beyond their natural limitations, even to God, Who is supernatural. And thus, when the memory is transformed in God, it cannot receive impressions of forms or kinds of knowledge. Wherefore the functions of the memory and of the other faculties in this state are all Divine; for, when at last God possesses the faculties and has become the entire master of them, through their transformation into Himself, it is He Himself Who moves and commands them divinely, according to His Divine Spirit and will; and the result of this is that the operations of the soul are not distinct, but all that it does is of God, and its operations are Divine, so that, even as Saint Paul says, he that is joined unto God becomes one spirit with Him. 1 Corinthians vi, 17.

9. Hence it comes to pass that the operations of the soul in union are of the Divine Spirit and are Divine. And hence it comes that the actions of such souls are only those that are seemly and reasonable, and not those that are ill-beseeming. For the Spirit of God teaches them that which they ought to know, and causes them to be ignorant of that which it behoves them not to know, and to remember that which they have to remember, with or without forms, and to forget that which they should forget; and it makes them love that which they have to love, and not to love that which is not in God. And thus, all the first motions of the faculties of such souls are Divine and it is not to be wondered at that the motions and operations of these faculties should be Divine, since they are transformed in the Divine Being. P. José de Jesús María, in his Vida y excelencias de la Santísima Virgen María (I, xl), quotes this and part of the last paragraph from what he claims to be an original MS. of St. John of the Cross, but his text varies considerably from that of any MS. now known. [P. Silverio considers that this and other similar citations are quite untrustworthy.]

10. Of these operations I will give a few examples. Let this be one. A person asks another who is in this state to commend him to God. This person will not remember to do so by means of any form or kind of knowledge that remains in his memory concerning that other person; if it be right that he should recommend him to God (which will be if God desires to receive a prayer for that person), He will move his will and give him a desire to pray for him; and if God desires not such prayer, that other person will not be able nor will desire to pray,’ though he make great efforts to do so; and at times God will cause him to pray for others of whom he has no knowledge nor has ever heard. And this is because, as I have said, God alone moves the faculties of these souls to do those works which are meet, according to the will and ordinance of God, and they cannot be moved to do others; and thus the works and prayers of these souls are always effectual. Such were those of the most glorious Virgin Our Lady, who, being raised to this high estate from the beginning, had never the form of any creature imprinted in her soul, neither was moved by such, but was invariably guided by the Holy Spirit.

11. Another example. At a certain time a person in this state has to attend to some necessary business. He will remember it by no kind of form, but, without his knowing how, it will come to his soul, at the time and in the manner that it ought to come, and that without fail.

12. And not only in these things does the Holy Spirit give such persons light, but also in many others, relating both to the present and to the future, and even, in many cases, as regards those absent from them; and although at times this comes to pass through intellectual forms, it frequently happens without the intervention of any forms that can be apprehended, so that these persons know not how they know. But this comes to them from the Divine Wisdom; for, since these souls exercise themselves in knowing and apprehending nothing with the faculties, they come in general, as we have said in the Mount, The reference is to the drawing of the Mount of Perfection. Cf. The General Introduction, I, above. to know everything, according to that which the Wise Man says: The worker of all things, who is Wisdom, taught me all things.’ Wisdom vii, 21.

13. You will say, perhaps, that the soul will be unable to void and deprive its memory of all forms and fancies to such an extent as to be able to attain to so lofty a state; for there are two things so difficult that their accomplishment surpasses human ability and strength, namely, to throw off with one’s natural powers that which is natural, which is hard enough, [Lit., which cannot be’ (que no puede ser), but this is a well-known Spanish hyperbole describing what is extremely difficult.] and to attain and be united to the supernatural, which is much more difficult – indeed, to speak the truth, is impossible with natural ability alone. The truth, I repeat, is that God must place the soul in this supernatural state; but the soul, as far as in it lies, must be continually preparing itself; and this it can do by natural means, especially with the help that God is continually giving it. And thus, as the soul, for its own part, enters into this renunciation and self-emptying of forms, so God begins to give it the possession of union; and this God works passively in the soul, as we shall say, Deo dante, when we treat of the passive night of the soul. And thus, when it shall please God, and according to the manner of the soul’s preparation, He will grant it the habit of perfect and Divine union.

14. And the Divine effects which God produces in the soul when He has granted it this habit, both as to the understanding and as to the memory and will, we shall not describe in this account of the soul’s active purgation and night, for this alone will not bring the soul to Divine union. We shall speak of these effects, however, in treating of the passive night, by means of which is brought about the union of the soul with God. E.p. omits all the rest of this paragraph, substituting the following passage, which it introduces in order [says P. Silverio] to describe the scope of the Saint’s teaching, and which is copied in the edition of 1630: In [treating of] this purgation of the memory, I speak here only of the necessary means whereby the memory may place itself actively in this night and purgation, as far as lies in its power. And these means are that the spiritual man must habitually exercise caution, after this manner. Of all the things that he sees, hears, smells, tastes or touches he must make no particular store in the memory, or pay heed to them, or dwell upon them, but must allow them to pass and must remain in holy oblivion without reflecting upon them, save when necessary for some good reflection or meditation. And this care to forget and forsake knowledge and images is never applicable to Christ and His Humanity. For, although occasionally, at the height of contemplation and simple regard of the Divinity, the soul may not remember this most sacred Humanity, because God, with His own hand, has raised the soul to this, as it were, confused and most supernatural knowledge, yet it is in no wise seemly to study to forget it, since looking and meditating lovingly upon it will aid the soul to [attain] all that is good, and it is by its means that the soul will most readily rise to the most lofty state of union. And it is clear that, although other bodily and visible things are a hindrance and ought to be forgotten, we must not include among these Him Who became man for our salvation, and Who is the truth, the door, the way and the guide to all good things. This being assumed, let the soul strive after complete abstraction and oblivion, so that, in so far as is possible, there may remain in its memory no more knowledge or image of created things than though they existed not in the world; and let it leave the memory free and disencumbered for God, and, as it were, lost in holy oblivion. And so I shall speak here only of the necessary means whereby the memory may place itself actively in this night and purgation, as far as lies in its power. And these means are that the spiritual man must habitually exercise caution, after this manner. All the things that he hears, sees, smells, tastes, or touches, he must be careful not to store up or collect in his memory, but he must allow himself to forget them immediately, and this he must accomplish, if need be, with the same efficacy as that with which others contrive to remember them, so that there remains in his memory no knowledge or image of them whatsoever. It must be with him as if they existed not in the world, and his memory must be left free and disencumbered of them, and be tied to no consideration, whether from above or from below; as if he had no faculty of memory; he must freely allow everything to fall into oblivion as though all things were a hindrance to him; and in fact everything that is natural, if one attempt to make use of it in supernatural matters, is a hindrance rather than a help.

15. And if those questions and objections which arose above with respect to the understanding should also arise here (the objections, that is to say, that the soul is doing nothing, is wasting its time and is depriving itself of spiritual blessings which it might well receive through the memory), the answer to this has already been given, and will be given again farther on, in our treatment of the passive night; wherefore there is no need for us to dwell upon it here. It is needful only to observe that, although at certain times the benefit of this suspension of forms and of all knowledge may not be realized, the spiritual man must not for that reason grow weary, for in His own time God will not fail to succour him. To attain so great a blessing it behoves the soul to endure much and to suffer with patience and hope.

16. And, although it is true that hardly any soul will be found that is moved by God in all things and at all times, and has such continual union with God that, without the mediation of any form, its faculties are ever moved divinely, there are nevertheless souls who in their operations are very habitually moved by God, and these are not they that are moved of themselves, for, as Saint Paul says, the sons of God who are transformed and united in God, are moved by the Spirit of God, Romans viii, 14. that is, are moved to perform Divine work in their faculties. And it is no marvel that their operations should be Divine, since the union of the soul is Divine.