At a time when materialism is prevalent in both the spiritual and secular world we find ourselves continually seeking a remedy for the evil. It is precisely with this in mind that readers will welcome this translation of one of the outstanding, but not so well-known works of the mystical doctor, St. John of the Cross. Although the work was originally written some four centuries ago the spiritual counsels are just as applicable to present-day situations as they were then. Essentially the same problems and temptations face ...
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At a time when materialism is prevalent in both the spiritual and secular world we find ourselves continually seeking a remedy for the evil. It is precisely with this in mind that readers will welcome this translation of one of the outstanding, but not so well-known works of the mystical doctor, St. John of the Cross. Although the work was originally written some four centuries ago the spiritual counsels are just as applicable to present-day situations as they were then. Essentially the same problems and temptations face those desirous of obtaining perfection, regardless of time or circumstance, and so with remarkable vision, St. John has given the solution to many of man's problems. Primarily these counsels were given in conference form to a group of nuns in Beas, Andalucia. Later they were written into spiritual treatises known as the Caute1as or "Counsels to Religious." This was done by the saint himself embellishing many of the basic ideas given in conference. Few copies of the original have survived so it is not surprising to find that at least some of the original text and meaning has been lost through translation and revision. The present edition is a revised translation of the work entitled La Santidad en el Claustro or Holiness in the Cloister. It is not sufficient for the reader to make a perfunctory or casual reading of these counsels to obtain their greatest benefit; rather he must make a profound and meditative study of the work in order to discover himself as he truly stands in the eyes of God. None of these counsels are to be considered merely in the abstract; to do so would be to create a rigid formality never intended by the author. Rather they should be considered as the practical choice between the love and will of God in relation to the love and gratification of self. The knowledge thus obtained should, with the grace of God, supply the necessary impetus for obtaining greater perfection in this life which will lead to a more perfect and closer union with God for all eternity.
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