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John is a witness to the God who longs to encounter each one of us with the passion of a lover. Viewed by some as one of the greatest Spanish poets, by others as a forbidding advocate of renunciation, John was declared Doctor of the Church for his unique contribution to Catholic spiritual practice. Yet the essence of the real Fray Juan de la Cruz is not easy to pin down. In this book the author, a Carmelite of Mary immaculate, lays bare the heart of John's message: God can only encounter us in his fullness if we are empty of everything that is not God.
The author of The Seven Storey Mountain explores the mysticism of Saint John of the Cross. The only thing that can save the world from complete moral collapse is a spiritual revolution. . . . The desire for unworldliness, detachment, and union with God is the most fundamental expression of this revolutionary spirit. In Ascent to Truth, author and Trappist Monk Thomas Merton makes an impassioned case for the importance of contemplation. Drawing on a range of thinkers—from Carl Jung to Pope Pius XII—Merton defines the nature of contemplative experience and shows how the Christian mysticism of sixteenth-century Spanish Carmelite Saint John of the Cross offers essential answers to our disquieting and troubling times. “For any who have the desire to look into meditation and contemplation . . . this is the book for which they have waited.” —New York Herald Tribune Book Review “For those who may be curious about mysticism, and for those who may be called to a life of contemplation, this is an excellent book.” —Catholic World
St. John of the Cross was founder (with St. Teresa) of the Discalced Carmelites, doctor of mystic theology, b. at Hontoveros, Old Castile, 24 June, 1542; d. at Ubeda, Andalusia, 14 Dec., 1591.It has been recorded that during his studies St. John particularly relished psychology; this is amply borne out by his writings. He was not what one would term a scholar, but he was intimately acquainted with the "Summa" of St. Thomas Aquinas, as almost every page of his works proves. Holy Scripture he seems to have known by heart, yet he evidently obtained his knowledge more by meditation than in the lecture room. But there is no vestige of influence on him of the mystical teaching of the Fathers, the Areopagite, Augustine, Gregory, Bernard, Bonaventure, etc., Hugh of St. Victor, or the German Dominican school. The few quotations from patristic works are easily traced to the Breviary or the "Summa". In the absence of any conscious or unconscious influence of earlier mystical schools, his own system, like that of St. Teresa, whose influence is obvious throughout, might be termed empirical mysticism. They both start from their own experience, St. Teresa avowedly so, while St. John, who hardly ever speaks of himself, "invents nothing" (to quote Cardinal Wiseman), "borrows nothing from others, but gives us clearly the results of his own experience in himself and others. He presents you with a portrait, not with a fancy picture. He represents the ideal of one who has passed, as he had done, through the career of the spiritual life, through its struggles and its victories".His axiom is that the soul must empty itself of self in order to be filled with God, that it must be purified of the last traces of earthly dross before it is fit to become united with God. In the application of this simple maxim he shows the most uncompromising logic. Supposing the soul with which he deals to be habitually in the state of grace and pushing forward to better things, he overtakes it on the very road leading it, in its opinion to God, and lays open before its eyes a number of sores of which it was altogether ignorant, viz. what he terms the spiritual capital sins. Not until these are removed (a most formidable task) is it fit to be admitted to what he calls the "Dark Night", which consists in the passive purgation, where God by heavy trials, particularly interior ones, perfects and completes what the soul had begun of its own accord. It is now passive, but not inert, for by submitting to the Divine operation it co-operates in the measure of its power. Here lies one of the essential differences between St. John's mysticism and a false quietism. The perfect purgation of the soul in the present life leaves it free to act with wonderful energy: in fact it might almost be said to obtain a share in God's omnipotence, as is shown in the marvelous deeds of so many saints. As the soul emerges from the Dark Night it enters into the full noonlight described in the "Spiritual Canticle" and the "Living Flame of Love". St. John leads it to the highest heights, in fact to the point where it becomes a "partaker of the Divine Nature". It is here that the necessity of the previous cleansing is clearly perceived the pain of the mortification of all the senses and the powers and faculties of the soul being amply repaid by the glory which is now being revealed in it.St. John has often been represented as a grim character; nothing could be more untrue. He was indeed austere in the extreme with himself, and, to some extent, also with others, but both from his writings and from the depositions of those who knew him, we see in him a man overflowing with charity and kindness, a poetical mind deeply influenced by all that is beautiful and attractive.
This book is a study of the Habad Hasidism movement, an influential part of the Hasidic Movement, which originated in the eigteenth century. Habad was founded by Rabbi Shneur Zalman of Liadi (1745-1813) who established a Hasidic community in Belorussia and who set forth the new Habad doctrine in a book entitled Tanya (Likutey Amarim). This doctrine expounded the mystical ideas underlying the quest for God. Its essential innovation lay in the formulation of a religious outlook which concentrated upon perceiving the divinity: its essence, its nature, the stages of its manifestation, its characteristics, its perfection, its differing wills, its processes, the significance of its revelation and the possibilities of its perception. This conception generated a profound transformation of religious worship and was the cause of great controversy throughout the Jewish world.
The Ascent Of Mount Carmel is part of four works by St. John dealing with the "Dark Night of the Soul," when the individual Soul undergoes earthly and spiritual privations in search of union with God. The Ascent Of Mount Carmel is regarded as one of the greatest works of mysticism in Christianity. The book is divided into three sections and is presented as a commentary on four poetic stanzas by John on the subject of the Dark Night. He shows how the Soul sets out to leave all worldly ties and appetites behind to achieve "nothing less than transformation in God." Dark Night of the Soul is a theological commentary on the poem explaining the meaning of St. John of the Cross' poem of the same name. The book describes its meaning by stanza. Dark Night of the Soul narrates the journey of the soul from bodily home to union with God. In A Spiritual Canticle of the Soul and the Bridegroom Christ, St. John states: "I do not purpose here to set forth all that greatness and fullness the spirit of love, which is fruitful, embodies in it. Yes, rather it would be foolishness to think that the language of love and the mystical intelligence - and that is what these stanzas are - can be at all explained in words of any kind, for the Spirit of our Lord who helps our weakness." The Poetry of St. John of the Cross includes 25 of his most inspirational poems including What is Grace, By the Waters of Babylon, My Soul is a Candle, Within the Trinity and more. John of the Cross was a major figure of the Counter-Reformation, a Spanish mystic, Catholic saint, Carmelite friar and priest. He is considered, along with Saint Teresa of Avila, as a founder of the Discalced Carmelites. His poetry and his studies on the growth of the soul are considered the summit of mystical.
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