Although some interpretations of dark night could reinforce passivity and women's internalized inferiority, subordination, lack of self-esteem and self-actualization, John of the Cross sings of the affirmation of the person by God within and of the redemption or transformation of affectivity that dark night effects. Dark contemplation is not a validation of things as they are or a ploy to keep women contented "outcasts of the [patriarchal] land" but a constant questioning and restlessness that waits for and believes in the coming of a transformed vision of God; an affirmation of the self as woman that comes from deep inside and the consequent maturing to wholeness as a complete person; and anew and integrating spirituality capable of creating a new politics and generating new social structures.
Contemplation is what Dorothee Soelle calls revolutionary patience and is the epitome of passionate desire, activity, self-direction, autonomy, and bondedness. It is a time bomb and will explode in new abilities and energy in women that cannot be conquered. Ultimately, it is the mystic, the contemplative woman, who will be reassured, affirmed, and loved, who will see and love, and for whose sake the world will be given sight, language, reassurance, and love. And she will understand Celie's final epistle, a letter to God: "Dear God. Dear stars, dear trees, dear sky, dear peoples. Dear Everything. Dear God."
Constance Fitzgerald, OCD
"Impasse and Dark Night"
Living with Apocalypse, Spiritual Resources for Social Compassion (pp 93-116)