Saint John’s poetry of love and joy describes the soul’s passage through dark night to final illumination in mystical union with Absolute Being. The allegory the poet uses is that of earthly love, and the poems are strikingly effective on the immediate level of personal experience, quite apart from their theological meanings. Many critics regard the work of Saint John of the Cross (1542-91), the 16th-century mystic, to be among the finest poetry Spain has produced. This bilingual edition, the first in modern English, was originally published in hard cover in 1968 by the Indiana University Press. Most of these poems were written during a period of nine months, in 1577-78, when Saint John (San Juan de la Cruz) was imprisoned and tortured in the dungeon of a small Carmelite monastery in Toledo, and their recurrent motifs are both metaphysical and deeply personal.

This revised edition of The Collected Works of St. John of the Cross was produced to mark the fourth centenary of the death of St. John of the Cross (1542–1591). The result is an English translation of his writings that preserves the authentic meaning of the great mystic’s writings, presents them as clearly as possible, and at the same time gives the reader the doctrinal and historical information that will lead to a deeper understanding and appreciation of the teachings of the Mystical Doctor. Included in The Collected Works are St. John’s poetry, The Ascent of Mount Carmel, The Dark Night, The Spiritual Canticle, and The Living Flame of Love, as well as his extant letters and other counsels. More Information: In addition to the respective page listings in the contents, this new edition features gray page tabs that separate the individual works, enabling the reader to more easily locate a desired section of the book. Complementing St. John’s writings are a comprehensive General Introduction for the entire work, as well as brief, enlightening introductions for each specific work, explaining theme and structure. These are enhanced by new and expanded footnotes, a glossary of terms, and general and scriptural indices. About the Translators Kieran Kavanaugh, O.C.D. Father Kieran, a native of Milwaukee, Wisconsin, made his profession as a Discalced Carmelite in 1947. He has held several important positions within the order, including prior, formation director, and provincial councilor. A founding member of the Institute of Carmelite Studies, he subsequently served as its chair, as well as publisher of ICS Publications. Father Kieran’s major contributions in the field of Carmelite studies are his translations from the Spanish of the works of St. Teresa of Jesus and St. John of the Cross, in collaboration with Father Otilio Rodriguez. He also was the English translator of God Speaks in the Night: The Life, Times and Teaching of St. John of the Cross, a pictorial biography of St. John of the Cross commemorating the 400th anniversary of his death, published in several languages. In addition to translations, Father Kieran is also the author of two ICS Publications’ study editions of the works of St. Teresa, and has written several other books on St. Teresa and St. John of the Cross. Father Kieran has lectured and written widely on the teaching of both of these Carmelite saints. He is a member of the Discalced Carmelite community in Washington, D.C. Otilio Rodriguez, O.C.D. Father Otilio was born in Mantinos, Palencia, Spain, and was a Carmelite for more than fifty years. He was provincial of the Burgos province several times and also served as rector of the Discalced Carmelites’ international pontifical theological faculty, the Teresianum, in Rome. Father Otilio was one of the founders of the Institutum Historicum Teresianum and was a member of the Institute of Carmelite Studies. Both internationally and throughout the United States he gave retreats and lectures on Carmelite history and spirituality and wrote extensively on Carmelite subjects. Father Otilio died in Rome in 1994.

The first complete English translation in 40 years. St John of the Cross is the supreme poet of the mystical tradition in Christianity. His poems are, quite simply, the most concise and beautiful expression of the experience of the love of God in Western literature. They are also the inspiration for his great prose works, which are extended commentaries on the poems. Many of these stem from his imprisonment in Toledo in 1577-8, from which he had a dramatic escape, taking refuge in a 'Discalced' (barefoot) Carmelite convent, where he apparently dictated poems from a notebook he had managed to bring out of prison. John was a man of his time and loved the literature, courtly and popular, of his age. Many of his poems reflect this in their imagery and metre. Others draw their inspiration from the Song of Songs in the Bible. So images of human love and nature make his poems readily accessible on an obvious level. But the 'divine' intention is always there, and this is the quality Kathleen Jones has sought to bring out in her translation: 'Considerations of rhyme and metre have been treated as secondary to the importance of precise theological expression, and of conveying something of the lyricism and spiritual power of the original.' Her main purpose is devotional, but her translation is a pleasure to read. The established Spanish text appears on left-hand pages with the English translation facing.

St. John (San Juan de la Cruz) is one of the greatest mystics and poets in any language. This is a new introduction and translation of St. John'' poetry (presented in both Spanish and English) and prose commentaries that includes his biography, providing an integrated vision that resurrects the power of his poetic voice.

At the heart of poetic tradition is a figure of abandonment, a woman forsaken and out of control. She appears in writings ancient and modern, in the East and the West, in high art and popular culture produced by women and by men. What accounts for her perennial fascination? What is her function—in poems and for writers? Lawrence Lipking suggests many possibilities. In this figure he finds a partial record of women's experience, an instrument for the expression of religious love and yearning, a voice for psychological fears, and, finally, a model for the poet. Abandoned women inspire new ways of reading poems and poetic tradition.