According to Karmelimpulse 2000/I-IV
prepared by Norbert Žuška, O.Carm.
Union with God, which John’s sketch of the Mount of Perfection symbolically expresses, is both the goal and the path of spiritual life, as we demonstrated in the conclusion of the first part of our treatise. It is the way of Christian faith, a path of trust, that God has bent down to us in his love and has united us with himself through his grace. God opens this path before us so that we may walk it, that we may dare the "adventure" to which he invites us through his Son. To dare and to "walk" are therefore the demands placed upon us, demands that require activity on our part.
Loving Attention to God
What does it mean for John of the Cross to "walk the path of union in love with God"? In his writings, he encourages readers to often turn to God with "loving attention" or "loving inclination," thus guiding them to something very simple, which every person is capable of. I think of the fact that God is with me, even when I cannot perceive him with my senses. I consciously address him as "God," I speak to him, or I linger before him in silence in a listening posture, longing to glimpse his true face with the eyes of faith. That is all! The other "activities" that John also often speaks of concern the removal of what prevents a person from stepping onto this path, or leaving false paths that do not lead to the goal, as well as specific forms of practicing loving attention to God, such as prayer, meditation, conscious work done before God’s face and for his glory, etc.
False Paths – Paths of Spiritual Selfishness
In the book 'Ascent of Mount Carmel,' John explicitly writes, "that the image at the beginning of this book (...) also discusses the spirit of imperfection with regard to the sensory and external, as can be seen on two paths alongside the path of perfection." 1 In the picture, we indeed see two "paths" and in between them a "way." It is important for us to realize that John is not speaking of false paths taken by non-believers or heretics, but of false paths within Christianity, of false paths in the Christian spiritual life and practice. In both cases, these are paths where a person – usually unconsciously – remains at the center and consequently does not find either God or their deepest identity. John unequivocally says "no" to these paths: "neither this," "nor that," as can be read inscribed on both fields between the two paths and the way in the middle, and he calls both "paths of imperfection."
John is a great analyst and systematizer of spiritual life. In his sketch, he illustrates two typical false paths of spirituality. On one it is written, "The Path of the Spirit of Imperfection of Heaven: glory, joy, knowledge, comfort, rest," on the other, "The Path of the Spirit of Imperfection of Earth: possession, joy, knowledge, comfort, rest." The "spirit of imperfection" lies in the fact that in the first case a person tries to achieve heavenly glory, heavenly joys, comforts, etc., through religion, while in the second case their spiritual practice is aimed at gaining material goods from God in the realm of earthly blessings, enjoyment, power, etc. The main goal of the "spirit of imperfection" is therefore to secure either heavenly or earthly goods. This, however, instrumentalizes religion, turning it into a tool in the hands of man, and God is dishonored because the person wants to "use" him as a means to achieve their own goals. To "be devout" does not in itself
represent a virtue; the value of devotion is only given by the intention that leads the person to be devout, what the goal of their devotion is. If a person wants to achieve something primarily for themselves through "spiritual effort" or "walking the spiritual path," they will not find – according to John – "the fullness of life." In fact, they harm themselves because they deceive themselves: under the guise of devotion, they sustain the self-centered desire of their broken heart. Whether the path I walk is "the path of salvation" or not is determined by motivation.
The False Path of the Spirit of Imperfection of Earth
This path can also be called "religious utilitarianism." A person prays or "orders" prayers from others to request earthly goods from God. This is an attitude motivated by "I want to have." It is not about God as such, but about having God help me with my matters, ensuring success in my plans and intentions, blessing my paths. It is about "using" God, about "employing" God to achieve "my own," which is why we speak of religious utilitarianism. This "own" can represent our personal, party, church, or societal interests. At its core stand the objects of our own desire, such as maintaining or increasing wealth – "possession"; what brings me pleasure – "joy"; the desire to know, to be knowledgeable, in order to be regarded by others as someone who is right, to have power over others – "knowledge"; what gives me enjoyment – "comfort"; what ensures a simple, undisturbed, and peaceful life – "rest." 2 John most likely speaks from personal experience when he says in the first person: "The more I sought this, the less I found it," as we read at the top of the field between the central path and the path of imperfection of the earth. Those who "want to have" live as a servant, or even like a prisoner or slave of their wanting, like one who is "owned" by their own wanting and lacks full freedom for life in union with God.
The False Path of the Spirit of Imperfection of Heaven
This path can be called "religious hedonism," indulgence. Human desire does not stop even before "spiritual values." Again, on it, we read the words "joy," "knowledge," "comfort," "rest," but instead of "possession" at the forefront stands "glory." While the "Path of the Spirit of Imperfection of Earth" is motivated by the effort to obtain values through religion that would enhance our natural life, in the case of the "Path of the Spirit of Imperfection of Heaven" it is about seeking what is pleasurable directly in spiritual matters or values; thus, this path is called religious hedonism. The central motivation here is "to want to have pleasure in the spiritual." This motivation can "embody" itself, for example, in the approach to liturgy: the criterion for "spirituality" or "orthopraxy" of the celebration of liturgy is my spiritual satisfaction – "joy"; also in the need to have certainty regarding doctrine, a sort of clinging to catechism or the letter of Scripture, to the message of private revelations, etc. – "knowledge"; in the prayer life, I primarily seek comfort as a balm for my pains and failures – "comfort"; through meditation, fasting, silence, I strive to calm my thoughts and quell the negative feelings that disturb and trouble my life – "rest"; in piety (for show to myself and others), in heroic service, in church career I seek my "glory" and recognition, wanting people to say of me: he is truly a deeply spiritual person, a person of prayer, a spiritual shepherd, etc. And John again testifies from personal experience that this path does not lead: "The more I wanted this, the less I found it."
False Paths as Part of Our “Walking”
John's sketch is not unambiguously oriented. When John inscribed the text into it, he had to turn it. The same applies if we wish to meditate on it. Most of the words and sentences are readable only when we place the sketch before us horizontally, and the six equally sounding phrases "nor that" can only be read when we turn the sketch upside down. And when we want to read the circular inscription in the center of the plateau, we must gradually rotate the drawing 360 degrees.3 At certain moments of our meditation, it does not at all appear that the paths to the summit lead from the bottom up, but rather in the opposite way – from top to bottom, or any direction, as if away from the summit.
When we look at John's drawing in this way, it seems as if both false paths were part of the plateau and represented certain temptations that want to lead a person away from the space of "the fullness of life" into which God has introduced them. These temptations are part of our lives and our "way of union with God," and a person repeatedly falls into them, even one who has long since discovered the summit. Our conversion in this life is never definitive; it is a process. And this process includes trials, missteps, and returns. Along the path of "religious utilitarianism," at a place that definitely belongs to the plateau, John writes: "When I wanted it less, I have it all without wanting it"; along the path of "spiritual hedonism," he then writes: "When I no longer wanted it, I have it all without wanting it." Even on the plateau, we are therefore confronted with "wanting to have" – more or less; even here we remain "pulled" to those "gaps," as one can also view both "paths of imperfection of spirit," or we are repeatedly drawn into them.
The Path of the Mount of Carmel of the Spirit of Perfection
When we observe "The Path of the Mount of Carmel of the Spirit of Perfection" as described by John, that is horizontally, it already belongs to the plateau (just as the two false paths do). John designates it as "the path," probably referring to the "path of the righteous," as the Scripture speaks of it.4 On this path, a person is not told what to do! Six times "nothing" (and "still nothing on the mountain") is not a call to inactivity, but refers – as a rejection – to the six "values" found on both paths of the imperfection of spirit. The six "nothings" remind the traveler what to leave behind, actually to repeatedly abandon, when their foot "slips" this way or that. The ascent to the "Mount of Perfection" thus means undertaking the effort to walk the middle path, on which "nothing" in John's conception positively means: "nothing less than God himself"; or to repeatedly "transgress" it when I realize that my "wanting" has led me to the wrong platform or seated me on the wrong train. When I turn the sketch upside down, the ascent for me represents "descent," descent toward the center, from what is superficial to what is essential, or also descent into the depths, into the innermost chambers of my soul, as the way of perfection is metaphorically described by Teresa of Avila in her work 'The Interior Castle.'
Our Asceticism
From what has been said so far, it is clear that asceticism on our part is necessary on "the path of union in love with God," yet asceticism at the right place. When I slip into a dead end, asceticism will mean a new turn to God as such, a turning away from my self-centered "I" to the sovereign "You," who is God, not "banging my head against a wall" until something happens, until I receive from God what I have determined for myself, and still perhaps secured by Jesus' saying: "Knock and it will be opened to you."5 Our asceticism, moreover, will never be "meritorious" in the sense that I could or even must deserve the loving union with God. It is a persistent, repeatedly practiced repentance that is an integral part of our journey of self-knowledge and knowledge of God, which are the conditions for union with him.
Asceticism Imposed by God
John also understands very well that besides the asceticism we impose on ourselves, another is necessary, namely the asceticism that God "imposes" on us, into which a person is introduced by God himself. This is far more effective, and when accepted, it leads to authentic union with God much more surely. This involves, for example, "unheard prayers," "unrewarded good works," "removal of experiencing God's closeness," and so forth. John calls this (divine) asceticism "the dark night." What God performs in us through the dark night also belongs to "walking the way of union," that is, to the plateau from John's sketch. That "nothing" on "the path of the perfection of spirit" from this perspective also represents a "removal" initiated by God, which, however – and this is crucial for John – God "subsidizes" with his grace.
In the "Enlightenment" at the beginning of the book 'The Dark Night,' John writes: "The exit from oneself and from all things could (the soul) realize through the strength and fervor with which the love of her Bridegroom equipped her for it in dark contemplation."6 In the text known as "The Prayer of the Enamored Soul," we again read: "Who will be able to rid themselves of lowly ways and life conditions, if you do not lift them to yourself in the purity of love, my God? How can a person, born and raised in lowliness, be lifted to you, if you do not elevate them, Lord, with the hand with which you created them?”7 In other places, John praises God’s wise pedagogy and the power of his grace, for without them a person could never reach "union in love with God."
The fruit of union with God is then freedom, which could be expressed in sentences such as: God, I allow you to be my God. You may do in my life whatever you will or allow. You can allow me to experience your closeness, but you may also be the God who seems distant, for you know best what benefits me on the path of our union. You may be who you truly are: a God entirely different, not corresponding to my limited concepts, a God who will repeatedly surprise me.
Poem
In the depiction of the "Mount of Perfection" by Diego de Astra (which is artistically much smoother), we see four columns of text at the bottom. A person can read them when the entire massif of the "Mount of Perfection" towers above them. Conversely, in John's sketch, I can read the text only when I turn it horizontally. The text is not written under "Mount Carmel," but beside it. Here too, it is divided into four stanzas, of which the first three are poetic. The first and the third stanza are marked by the often repeated word "todo" (everything).8 In order for a person to reach "todo," that is, God, they must likewise repeatedly say "nada" (nothing).
Thus, John’s message is: in God, you must not seek anything other than Him alone, otherwise, you harm yourself! You will find God as He is only in a relationship that is neither utilitarian nor self-centered, which is not directed toward natural or spiritual pleasures. John's verses represent his life’s spiritual wisdom, which he tried to communicate to the accompanied sisters and his readers through the sketch, and which he offers to us as well.
previousIn order to taste everything,
do not want to have pleasure in anything.
In order to know everything,
do not want to know anything.
In order to possess everything,
do not want to possess anything.
In order to be everything,
do not want to be anything.In order to reach what you do not taste,
you must go where you do not taste.
In order to reach what you do not know,
you must go where you do not know.
In order to possess what you do not possess,
you must go where you do not possess.
In order to reach what you are not,
you must go where you are not.When you stop at something,
you cease to rush toward everything.
In order to reach completely everything,
you must completely abandon yourself in everything,
and when you will have completely achieved it,
you must want it without wanting something.In this exposure, the spirit finds
his rest, for
he does not yearn for anything, nothing
wearies him from above, and nothing
oppresses him from below, for he is
in the center of his humility.
