not coveting nothing, nothing and nothing fatigue upward push him down. It is the "spiritual night" connecting with God does not believe God 
CHAPTER 13. That this is the way and manner that must have to enter this night of sense.
1. It remains now to give some advice to know and be able to enter this night of sense. To which is ordinarily know that the soul comes into this night of sense in two ways: one is active, the other passive. Active
is what the soul can do and do your part to enter into it, which we will now in the notices. Passive
is that the soul does nothing, but God works in it, and she has as a patient. Which treat in the fourth book, when habemos of dealing with beginners. And because there habemos, with divine favor, to give many warnings to beginners, as they usually have many imperfections in this way, not lengthen here to give me a lot, and it also is not peculiar to this place to give them, because of this only deals with the causes that this transition is called night, and what is this, and how its parts.
But it seems there was very short and not so good then do not give any remedy or notice to exercise appetite tonight, I wanted to put here so short that follows, and so will the end of each of these other two parties or causes of this night then by the Lord, I have to treat.
2. These ads are here to conquer the appetites, but are brief and few, I understand that they are so helpful and effective as a compendium, so that who really wanted to exercise them, you will not need any others, formerly these are hugging everyone.
3. First, bring a habitual desire to imitate Christ in all things, complying with his life, which must imitate in order to know and behave in all things as they had on.
4. Secondly, good to do this, any offer of a taste to it to the senses, and not purely to the honor and glory of God and stay empty renúncielo the sake of Jesus Christ, who in life had no other taste , nor wanted, to do the will of his Father, which called the food and delicacy (John 4, 34). Pongo
example, if you like to hear an offer of things that do not matter for the service and honor of God, neither like nor want to want to hear. And if you give look like things that do not help (to love) closer to God, not like the taste or look at such things. And if the talk was anything else he offer, do the same, and in every way, neither more nor less, as it MIGHT good excuse, because if you can not, just do not want to like it, but these things pass by.
And so must try to leave then mortified, empty of that please the senses, as in the dark. And with this soon draw much care.
5. And to mortify and appease the four natural passions, which are joy, hope, fear and pain, whose harmony and peace out these and other assets, total cure is what it is, and because of great merit and great virtues.
6. Always try to bend:
not as easy, but the most difficult;
not very tasty, but most tasteless;
not as tasty, but rather to what they get less pleasure;
not what that is rest, but you work;
not what is comfort, but rather to grief;
not most, but at least,
not as high and precious, but to as low and despised;
not what is wanting something, but not wanting anything
not go looking for the best of temporal things, but the worst, and want to enter into any detachment and emptiness and poverty by Christ everything in the world.
7. And these works of heart should embrace them and try to pave the will in them. For if the heart work very soon come to find in them great delight and comfort, working order and discreetly.
8. What is that, well trained, well enough to enter the night of sense. But, for good measure, another way to say exercise that teaches us to mortify the lust of the flesh and the lust of the eyes, and pride of life are the things he says St. John (1 Jn. 2, 16) reign in the world, which come all other appetites.
9. First, try to act in contempt and hope you all do (and this is against the lust of the flesh).
Secondly, try to speak in his contempt and hope you all do (and this is against the lust of the eyes).
The third, try to think meanly of himself in his contempt and hope you all do (also against themselves, and this is against the pride of life).
10. In conclusion of these warnings and rules should be put here as the lines are written on the Ascent of Mount, which is the figure that is at the beginning of this book, doctrine which are up to it, which is the top of the union. For although it is true that there speaks of the spiritual and interior, is also the spirit of imperfection as sensual and exterior, as can be seen in the two paths that are on the sides of the path of perfection. And so, as this sense, understand here, to wit, as sensual. Who, then, in the second half tonight, be understood as spiritual.
11. It reads:
To come to like all desire to have pleasure in coming into possession nada.Para all desire to possess something in nada.Para come to be everything, Desire to be something in nada.Para come to know everything, no want nada.Para come to know something about what they do not like you, you have to go where no gustas.Para come you do not know, you have to go where sabes.Para not come to what you do not have, you have to go where posees.Para not come to something you're not, you must go where they are.
12. NO WAY TO PREVENT THE ALL
When repair for something, stop throwing you to todo.Porque to come from all the todohas of refuse at all in todo.Y when they come at all to have, you have to have him with nothing querer.Porque, if you want anything at all, you are not pure in God your treasure.
13. In this nakedness the spirit finds its quietude and rest, because, not coveting nothing, nothing and nothing fatigue upward push him down, because it is in the center of its humility. Because when something greed, in that same fatigue.
