To the Discalced Carmelites of Castile, with abiding memories of their hospitality and kindness in Madrid, Avila and Burgos, but above all of their devotion to Saint John of the Cross, I dedicate this translation

Ascent Of Mount Carmel

Book I

CHAPTER I.--Sets down the first stanza. Describes two different nights through which spiritual persons pass, according to the two parts of man, the lower and the higher. Expounds the stanza which follows
CHAPTER II.--Explains the nature of this dark night through which the soul says that it has passed on the road to union
CHAPTER III.--Speaks of the first cause of this night, which is that of the privation of the desire in all things, and gives the reason for which it is called night
CHAPTER IV.--Wherein is declared how necessary it is for the soul truly to pass through this dark night of sense, which is mortification of desire, in order that it may journey to union with God
CHAPTER V.--Wherein the aforementioned subject is treated and continued, and it is shown by passages and figures from Holy Scripture how necessary it is for the soul to journey to God through this dark night of the mortification of desire in all things
CHAPTER VI.--Wherein are treated two serious evils caused in the soul by the desires, the one evil being privative and the other positive
CHAPTER VII.--Wherein is shown how the desires torment the soul. This is proved likewise by comparisons and quotations
CHAPTER VIII.--Wherein is shown how the desires darken and blind the soul
CHAPTER IX.--Wherein is described how the desires defile the soul. This is proved by comparisons and quotations from Holy Scripture
CHAPTER X.--Wherein is described how the desires weaken the soul in virtue and make it lukewarm
CHAPTER XI.--Wherein it is proved necessary that the soul that would attain to Divine union should be free from desires, however slight they be
CHAPTER XII.--Which treats of the answer to another question, explaining what the desires are that suffice to cause the evils aforementioned in the soul
CHAPTER XIII.--Wherein is described the manner and way which the soul must follow in order to enter this night of sense
CHAPTER XIV.--Wherein is expounded the second line of the stanza
CHAPTER XV.--Wherein are expounded the remaining lines of the aforementioned stanza

Book II

Chapter I
CHAPTER II.--Which begins to treat of the second part of cause of this night, which is faith. Proves by two arguments how it is darker than the first and then the third
CHAPTER III.--How faith is dark night to the soul. This is proved with arguments and quotations and figures from Scripture
CHAPTER IV.--Treats in general of how the soul likewise must be in darkness, in so far as this rests with itself, to the end that it may be effectively guided by faith to the highest contemplation
CHAPTER V.--Wherein is described what is meant by union of the soul with God. A comparison is given
CHAPTER VI.--Wherein is described how it is the three theological virtues that perfect the three faculties of the soul, and how the said virtues produce emptiness and darkness within them
CHAPTER VII.--Wherein is described how strait is the way that leads to eternal life and how completely detached and disencumbered must be those that will walk in it. We begin to speak of the detachment of the understanding
CHAPTER VIII.--Which describes in a general way how no creature and no knowledge that can be comprehended by the understanding can serve as a proximate means of Divine union with God
CHAPTER IX.--How faith is the proximate and proportionate means of the understanding whereby the soul may attain to the Divine union of love. This is proved by passages and figures from Divine Scripture
CHAPTER X.--Wherein distinction is made between all apprehensions and types of knowledge which can be comprehended by the understanding
CHAPTER XI.--Of the hindrance and harm that may be caused by apprehensions of the understanding which proceed from that which is supernaturally represented to the outward bodily senses; and how the soul is to conduct itself therein
CHAPTER XII.--Which treats of natural imaginary apprehensions. Describes their nature and proves that they cannot be a proportionate means of attainment to union with God. Shows the harm which results from inability to detach one self from them
CHAPTER XIII.--Wherein are set down the signs which the spiritual person will find in himself whereby he may know at what season it behoves him to leave meditation and reasoning and pass to the state of contemplation
CHAPTER XIV.--Wherein is proved the fitness of these signs, and the reason is given why that which has been said in speaking of them is necessary to progress
CHAPTER XV.--Wherein is explained how it is sometimes well for progressives who are beginning to enter upon this general knowledge of contemplation to make use of natural reasoning and the work of the natural faculties
CHAPTER XVI.--Which treats of the imaginary apprehensions that are supernaturally represented in the fancy. Describes how they cannot serve the soul as a proximate means to union with God
CHAPTER XVII.--Wherein is described the purpose and manner of God in His communication of spiritual blessings to the soul by means of the senses. Herein is answered the question which has been referred to
CHAPTER XVIII.--Which treats of the harm that certain spiritual masters may do to souls when they direct them not by a good method with respect to the visions aforementioned. Describes also how these visions may cause deception even though they be of God.
CHAPTER XIX.--Wherein is expounded and proved how, although visions and locutions which come from God are true, we may be deceived about them. This is proved by quotations from Divine Scripture
CHAPTER XX.--Wherein is proved by passages from Scripture how the sayings and words of God, though always true, do not always rest upon stable causes.
CHAPTER XXI.--Wherein is explained how at times, although God answers the prayers that are addressed to Him, He is not pleased that we should use such methods. It is also shown how, although He condescend to us and answer us, He is oftentimes wroth
CHAPTER XXII.--Wherein is solved a difficulty -- namely, why it is not lawful, under the law of grace, to ask anything of God by supernatural means, as it was under the old law. This solution is proved by a passage from Saint Paul
CHAPTER XXIII.--Which begins to treat of the apprehensions of the understanding that come in a purely spiritual way, and describes their nature
CHAPTER XXIV.--Which treats of two kinds of spiritual vision that come supernaturally
CHAPTER XXV.--Which treats of revelations, describing their nature and making a distinction between them
CHAPTER XXVI.--Which treats of the intuition of naked truths in the understanding, explaining how they are of two kinds and how the soul is to conduct itself with respect to them
CHAPTER XXVII.--Which treats of the second kind of revelation, namely, the disclosure of hidden secrets. Describes the way in which these may assist the soul toward union with God, and the way in which they may be a hindrance; and how the devil may deceive the soul greatly in this matter
CHAPTER XXVIII.--Which treats of interior locutions that may come to the spirit supernaturally. Says of what kinds they are
CHAPTER XXIX.--Which treats of the first kind of words that the recollected spirit sometimes forms within itself. Describes the cause of these and the profit and the harm which there may be in them
CHAPTER XXX.--Which treats of the interior words that come to the spirit formally by supernatural means. Warns the reader of the harm which they may do and of the caution that is necessary in order that the soul may not be deceived by them
CHAPTER XXXI.--Which treats of the substantial words that come interiorly to the spirit. Describes the difference between them and formal words, and the profit which they bring and the resignation and respect which the soul must observe with regard to them
CHAPTER XXXII.--Which treats of the apprehensions received by the understanding from interior feelings which come supernaturally to the soul. Describes their cause, and the manner wherein the soul must conduct itself so that they may not obstruct its road to union with God

Book III

Chapter I.
CHAPTER II.--Which treats of the natural apprehensions of the memory and describes how the soul must be voided of them in order to be able to attain to union with God according to this faculty
CHAPTER III.--Wherein are described three kinds of evil which come to the soul when it enters not into darkness with respect to knowledge and reflections in the memory. Herein is described the first
CHAPTER IV.--Which treats of the second kind of evil that may come to the soul from the devil by way of the natural apprehensions of the memory
CHAPTER V.--Of the third evil which comes to the soul by way of the distinct natural knowledge of the memory
CHAPTER VI.-Of the benefits which come to the soul from forgetfulness and emptiness of all thoughts and knowledge which it may have in a natural way with respect to the memory
CHAPTER VII.--Which treats of the second kind of apprehension of the memory -- namely, imaginary apprehensions -- and of supernatural knowledge
CHAPTER VIII.--Of the evils which may be caused in the soul by the knowledge of supernatural things, if it reflect upon them. Says how many these evils are
CHAPTER IX.--Of the second kind of evil, which is the peril of falling into self-esteem and vain presumption
CHAPTER X.--Of the third evil that may come to the soul from the devil, through the imaginary apprehensions of the memory
CHAPTER XI.--Of the fourth evil that comes to the soul from the distinct supernatural apprehensions of the memory, which is the hindrance that it interposes to union
CHAPTER XII.--Of the fifth evil that may come to the soul in supernatural imaginary forms and apprehensions, which is a low and unseemingly judgment of God
CHAPTER XIII.--Of the benefits which the soul receives through banishing from itself the apprehensions of the imagination. This chapter answers a certain objection and describes a difference which exists between apprehensions that are imaginary, natural and supernatural
CHAPTER XIV.--Which treats of spiritual knowledge in so far as it may concern the memory
CHAPTER XV.--Which sets down the general method whereby the spiritual person must govern himself with respect to this sense
CHAPTER XVI.--Which begins to treat of the dark night of the will. Makes a division between the affections of the will
CHAPTER XVII.--Which begins to treat of the first affection of the will. Describes the nature of joy and makes a distinction between the things in which the will can rejoice
CHAPTER XVIII.--Which treats of joy with respect to temporal blessings. Describes how joy in them must be directed to God
CHAPTER XIX.--Of the evils that may befall the soul when it sets its rejoicing upon temporal blessings
CHAPTER XX.--Of the benefits that come to the soul from its withdrawal of joy from temporal things
CHAPTER XXI.--Which describes how it is vanity to set the rejoicing of the will upon the good things of nature, and how the soul must direct itself, by means of them, to God
CHAPTER XXII.--Of the evils which come to the soul when it sets the rejoicing of its will upon the good things of nature
CHAPTER XXIII.--Of the benefits which the soul receives from not setting its rejoicing upon the good things of nature
CHAPTER XXIV.--Which treats of the third kind of good thing whereon the will may set the affection of rejoicing, which kind pertains to sense. Indicates what these good things are and of how many kinds, and how the will has to be directed to God and purged of this rejoicing
CHAPTER XXV.--Which treats of the evils that afflict the soul when it desires to set the rejoicing of its will upon the good things of sense
CHAPTER XXVI.--Of the benefits that come to the soul from self-denial in rejoicing as to things of sense, which benefits are spiritual and temporal
CHAPTER XXVII.--Which begins to treat of the fourth kind of good -- namely, the moral. Describes wherein this consists, and in what manner joy of the will therein is lawful
CHAPTER XXVIII.--Of seven evils into which a man may fall if he set the rejoicing of his will upon moral good
CHAPTER XXIX.--Of the benefits which come to the soul through the withdrawal of its rejoicing from moral good
CHAPTER XXX.--Which begins to treat of the fifth kind of good thing wherein the will may rejoice, which is the super natural. Describes the nature of these supernatural good things, and how they are distinguished from the spiritual, and how joy in them is to be directed to God
CHAPTER XXXI.--Of the evils which come to the soul when it sets the rejoicing of the will upon this kind of good
CHAPTER XXXII.--Of two benefits which are derived from the renunciation of rejoicing in the matter of the supernatural graces
CHAPTER XXXIII.--Which begins to treat of the sixth kind of good wherein the soul may rejoice, Describes its nature and makes the first division under this head
CHAPTER XXXIV.--Of those good things of the spirit which can be distinctly apprehended by the understanding and the memory. Describes how the will is to behave in the matter of rejoicing in them
CHAPTER XXXV.--Of the delectable spiritual good things which can be distinctly apprehended by the will. Describes the kinds of these
CHAPTER XXXVI.--Which continues to treat of images, and describes the ignorance which certain persons have with respect to them
CHAPTER XXXVII.--Of how the rejoicing of the will must be directed, by way of the images, to God, so that the soul may not go astray because of them or be hindered by them
CHAPTER XXXVIII.--Continues to describe motive good. Speaks of oratories and places dedicated to prayer
CHAPTER XXXIX.--Of the way in which oratories and churches should be used, in order to direct the spirit to God.
CHAPTER XL.--Which continues to direct the spirit to interior recollection with reference to what has been said
CHAPTER XLI.--Of certain evils into which those persons fall who give themselves to pleasure in sensible objects and who frequent places of devotion in the way that has been described
CHAPTER XLII.--Of three different kinds of places of devotion and of how the will should conduct itself with regard to them
CHAPTER XLIII.--Which treats of other motives for prayer that many persons use -- namely, a great variety of ceremonies
CHAPTER XLIV.--Of the manner wherein the rejoicing and strength of the will must be directed to God through these devotions
CHAPTER XLV.--Which treats of the second kind of distinct good, wherein the will may rejoice vainly
"The Greatest Of All Mystical Theologians"
Footnotes

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