Let us rejoice, O my Beloved,
Let us go forth to see ourselves in Your beauty,
To the mountain and the hill,
Where the pure water flows:
Let us enter into the heart of the thicket.

THE perfect union of love between itself and God being now effected, the soul longs to occupy itself with those things that belong to love. It is the soul which is now speaking, making three petitions to the Beloved. In the first place, it asks for the joy and sweetness of love, saying, "Let us rejoice." In the second place, it prays to be made like Him, saying, "Let us go forth to see ourselves in Your beauty." In the third place, it begs to be admitted to the knowledge of His secrets, saying, "Let us enter into the heart of the thicket."

"Let us rejoice, O my Beloved."

2. That is, in the sweetness of our love; not only in that sweetness of ordinary union, but also in that which flows from active and affective love, whether in the will by an act of affection, or outwardly in good works which tend to the service of the Beloved. For love, as I have said, where it is firmly rooted, ever runs after those joys and delights which are the acts of exterior and interior love. All this the soul does that it may be made like to the Beloved.

"Let us go forth to see ourselves in Your beauty."

3. "Let us so act, that, by the practice of this love, we may come to see ourselves in Your beauty in everlasting life." That is: "Let me be so transformed in Your beauty, that, being alike in beauty, we may see ourselves both in Your beauty; having Your beauty, so that, one beholding the other, each may see his own beauty in the other, the beauty of both being Yours only, and mine absorbed in it. And thus I shall see You in Your beauty, and myself in Your beauty, and You shall see me in Your beauty; and I shall see myself in You in Your beauty, and You Yourself in me in Your beauty; so shall I seem to be Yourself in Your beauty, and You myself in Your beauty; my beauty shall be Yours, Yours shall be mine, and I shall be You in it, and You myself in Your own beauty; for Your beauty will be my beauty, and so we shall see, each the other, in Your beauty."

4. This is the adoption of the sons of God, who may truly say what the Son Himself says to the Eternal Father: "All My things are Yours, and Yours are Mine,"[281] He by essence, being the Son of God by nature, we by participation, being sons by adoption. This He says not for Himself only, Who is the Head, but for the whole mystical body, which is the Church. For the Church will share in the very beauty of the Bridegroom in the day of her triumph, when she shall see God face to face. And this is the vision which the soul prays that the Bridegroom and itself may go in His beauty to see.

"To the mountain and the hill."

5. That is, to the morning and essential knowledge of God,[282] which is knowledge in the Divine Word, Who, because He is so high, is here signified by "the mountain." Thus Isaiah says, calling upon men to know the Son of God: "Come, and let us go up to the mountain of our Lord";[283] and before: "In the last days the mountain of the house of the Lord shall be prepared."[284]

"And to the hill."

6. That is, to the evening knowledge of God, to the knowledge of Him in His creatures, in His works, and in His marvelous laws. This is signified by the expression "hill," because it is a kind of knowledge lower than the other. The soul prays for both when it says "to the mountain and the hill."

7. When the soul says, "Let us go forth to see ourselves in Your beauty to the mountain," its meaning is, "Transform me, and make me like the beauty of the Divine Wisdom, the Word, the Son of God." When it says "to the hill," the meaning is, "Instruct me in the beauty of this lower knowledge, which is manifest in Your creatures and mysterious works." This also is the beauty of the Son of God, with which the soul desires to shine.

8. But the soul cannot see itself in the beauty of God if it is not transformed in His wisdom, wherein all things are seen and possessed, whether in heaven or in earth. It was to this mountain and to this hill the bride longed to come when she said, "I will go to the mountain of myrrh, and to the hill of frankincense."[285] The mountain of myrrh is the clear vision of God, and the hill of frankincense the knowledge of Him in His works, for the myrrh on the mountain is of a higher order than the incense on the hill.

"Where the pure water flows."

9. This is the wisdom and knowledge of God, which cleanse the understanding, and detach it from all accidents and fancies, and which clear it of the mist of ignorance. The soul is ever influenced by this desire of perfectly and clearly understanding the divine verities, and the more it loves the more it desires to penetrate them, and hence the third petition which it makes:

"Let us enter into the heart of the thicket;"

10. Into the depths of God's marvelous works and profound judgments. Such is their multitude and variety, that they may be called a thicket. They are so full of wisdom and mystery, that we may not only call them a thicket, but we may even apply to them the words of David: "The mountain of God is a rich mountain, a mountain curdled as cheese, a rich mountain."[286] The thicket of the wisdom and knowledge of God is so deep, and so immense, that the soul, however much it knows of it, can always penetrate further within it, because it is so immense and so incomprehensible. "O the depth," cries out the Apostle, "of the riches of the wisdom and of the knowledge of God! How incomprehensible are His judgments, and how unsearchable His ways!"[287]

11. But the soul longs to enter this thicket and incomprehensibility of His judgments, for it is moved by that longing for a deeper knowledge of them. That knowledge is an inestimable delight, transcending all understanding. David, speaking of the sweetness of them, says: "The judgments of our Lord are true, justified in themselves, to be desired above gold and many precious stones, and sweeter than honey and the honey-comb. For Your servant keeps them."[288] The soul therefore earnestly longs to be engulfed in His judgments, and to have a deeper knowledge of them, and for that end would esteem it a joy and great consolation to endure all sufferings and afflictions in the world, and whatever else might help it to that end, however hard and painful it might be; it would gladly pass through the agonies of death to enter deeper into God.

12. Hence, also, the thicket, which the soul desires to enter, may be fittingly understood as signifying the great and many trials and tribulations which the soul longs for, because suffering is most sweet and most profitable to it, inasmuch as it is the way by which it enters more and more into the thicket of the delicious wisdom of God. The most pure suffering leads to the most pure and the deepest knowledge, and consequently to the purest and highest joy, for that is the issue of the deepest knowledge. Thus, the soul, not satisfied with ordinary suffering, says, "Let us enter into the heart of the thicket," even the anguish of death, that I may see God.

13. Job, desiring to suffer that he might see God, thus speaks "Who will grant that my request may come, and that God may give me what I look for? And that He that has begun may destroy me, that He may let loose His hand and cut me off? And that this may be my comfort, that afflicting me with sorrow, He spare not."[289] O that men would understand how impossible it is to enter the thicket, the manifold riches of the wisdom of God, without entering into the thicket of manifold suffering making it the desire and consolation of the soul; and how that the soul which really longs for the divine wisdom longs first of all for the sufferings of the Cross, that it may enter in.

14. For this cause it was that St. Paul admonished the Ephesians not to faint in their tribulations, but to take courage: "That being rooted and founded in charity, you may be able to comprehend with all the saints what is the breadth, and length, and height, and depth; to know also the charity of Christ, which surpasses all knowledge, that you may be filled to all the fullness of God."[290] The gate by which we enter into the riches of the knowledge of God is the Cross; and that gate is narrow. They who desire to enter in that way are few, while those who desire the joys that come by it are many.


ONE of the principal reasons why the soul desires to be released and to be with Christ is that it may see Him face to face, and penetrate to the depths of His ways and the eternal mysteries of His incarnation, which is not the least part of its blessedness; for in the Gospel of St. John He, addressing the Father, said: "Now this is eternal life: that they may know You, the only true God, and Jesus Christ Whom You have sent."[291] As the first act of a person who has taken a long journey is to see and converse with him whom he was in search of, so the first thing which the soul desires, when it has attained to the beatific vision, is to know and enjoy the deep secrets and mysteries of the incarnation and the ancient ways of God depending on them. Thus the soul, having said that it longed to see itself in the beauty of God, sings as in the following stanza:



We shall go at once
To the deep caverns of the rock
Which are all secret;
There we shall enter in,
And taste of the new wine of the pomegranate.

ONE of the reasons which most influence the soul to desire to enter into the "thicket" of the wisdom of God, and to have a more intimate knowledge of the beauty of the divine wisdom, is, as I have said, that it may unite the understanding with God in the knowledge of the mysteries of the Incarnation, as of all His works the highest and most full of sweetness, and the most delicious knowledge. And here the bride therefore says, that after she has entered in within the divine wisdom -- that is, the spiritual marriage, which is now and will be in glory, seeing God face to face -- her soul united with the divine wisdom, the Son of God, she will then understand the deep mysteries of God and Man, which are the highest wisdom hidden in God. They, that is, the bride and the Bridegroom, will enter in -- the soul engulfed and absorbed -- and both together will have the fruition of the joy which springs from the knowledge of mysteries, and attributes and power of God which are revealed in those mysteries, such as His justice, His mercy, wisdom, power, and love.

"We shall go at once to the deep caverns of the rock."

2. "This rock is Christ," as we learn from St. Paul.[292] The deep caverns of the rock are the deep mysteries of the wisdom of God in Christ, in the hypostatical union of the human nature with the Divine Word, and in the correspondence with it of the union of man with God, and in the agreement of God's justice and mercy in the salvation of mankind, in the manifestation of His judgments. And because His judgments are so high and so deep, they are here fittingly called "deep caverns"; deep because of the depth of His mysteries, and caverns because of the depth of His wisdom in them. For as caverns are deep, with many windings, so each mystery of Christ is of deepest wisdom, and has many windings of His secret judgments of predestination and foreknowledge with respect to men.

3. Notwithstanding the marvelous mysteries which holy doctors have discovered, and holy souls have understood in this life, many more remain behind. There are in Christ great depths to be fathomed, for He is a rich mine, with many recesses full of treasures, and however deeply we may descend we shall never reach the end, for in every recess new veins of new treasures abound in all directions: "In Whom," according to the Apostle, "are hid all the treasures of wisdom and knowledge."[293] But the soul cannot reach these hidden treasures unless it first passes through the thicket of interior and exterior suffering: for even such knowledge of the mysteries of Christ as is possible in this life cannot be had without great sufferings, and without many intellectual and moral gifts, and without previous spiritual exercises; for all these gifts are far inferior to this knowledge of the mysteries of Christ, being only a preparation for it.

4. Thus God said to Moses, when he asked to see His glory, "Man shall not see Me and live." God, however, said that He would show him all that could be revealed in this life; and so He set Moses "in a hole of the rock," which is Christ, where he might see His "back parts";[294] that is, He made him understand the mysteries of the Sacred Humanity.

5. The soul longs to enter in earnest into these caverns of Christ, that it may be absorbed, transformed, and inebriated in the love and knowledge of His mysteries, hiding itself in the bosom of the Beloved. It is into these caverns that He invites the bride, in the Canticle, to enter, saying: "Arise, My love, My beautiful one, and come; My dove in the clefts of the rock, in the hollow places of the wall."[295] These clefts of the rock are the caverns of which we are here speaking, and to which the bride refers, saying:

"And there we shall enter in."

6. That is, in the knowledge of the divine mysteries. The bride does not say "I will enter" alone, which seems the most fitting -- seeing that the Bridegroom has no need to enter in again -- but "we will enter," that is, the Bridegroom and the bride, to show that this is not the work of the bride, but of the Bridegroom with her. Moreover, inasmuch as God and the soul are now united in the state of spiritual marriage, the soul does nothing of itself without God. To say "we will enter," is as much as to say, "there shall we transform ourselves" -- that is, "I shall be transformed in You through the love of Your divine and sweet judgments": for in the knowledge of the predestination of the just and in the foresight of the wicked, wherein the Father prevented the just in the benedictions of His sweetness in Jesus Christ His Son, the soul is transformed in a most exalted and perfect way in the love of God according to this knowledge, giving thanks to the Father, and loving Him again and again with great sweetness and delight, for the sake of Jesus Christ His Son. This the soul does in union with Christ and together with Him. The delight flowing from this act of praise is ineffably sweet, and the soul speaks of it in the words that follow:

"And taste of the new wine of the pomegranates."

7. The pomegranates here are the mysteries of Christ and the judgments of the wisdom of God; His power and attributes, the knowledge of which we have from these mysteries; and they are infinite. For as pomegranates have many grains in their round orb, so in each one of the attributes and judgments and power of God is a multitude of admirable arrangements and marvelous works contained within the sphere of power and mystery, appertaining to those works. Consider the round form of the pomegranate; for each pomegranate signifies some one power and attribute of God, which power or attribute is God Himself, symbolized here by the circular figure, which has neither beginning not end. It was in the contemplation of the judgments and mysteries of the wisdom of God, which are infinite, that the bride said, "His belly is of ivory set with sapphires."[296] The sapphires are the mysteries and judgments of the divine Wisdom, which is here signified by the "belly" -- the sapphire being a precious stone of the color of the heavens when clear and serene.

8. The wine of the pomegranates which the bride says that she and the Bridegroom will taste is the fruition and joy of the love of God which overflows the soul in the understanding and knowledge of His mysteries. For as the many grains of the pomegranate pressed together give forth but one wine, so all the marvels and magnificence of God, infused into the soul, issue in but one fruition and joy of love, which is the drink of the Holy Spirit, and which the soul offers at once to God the Word, its Bridegroom, with great tenderness of love.

9. This divine drink the bride promised to the Bridegroom if He would lead her into this deep knowledge: "There You shall teach me," says the bride, "and I will give You a cup of spiced wine, and new wine of my pomegranates."[297] The soul calls them "my pomegranates," though they are God's Who had given them to it, and the soul offers them to God as if they were its own, saying, "We will taste of the wine of the pomegranates"; for when He states it He gives it to the soul to taste, and when the soul tastes it, the soul gives it back to Him, and thus it is that both taste it together.


IN the two previous stanzas the bride sung of those good things which the Bridegroom is to give her in everlasting bliss, namely, her transformation in the beauty of created and uncreated wisdom, and also in the beauty of the union of the Word with flesh, wherein she shall behold His face as well as His back. Accordingly two things are set before us in the following stanza. The first is the way in which the soul tastes of the divine wine of the pomegranates; the second is the soul's putting before the Bridegroom the glory of its predestination. And though these two things are spoken of separately, one after the other, they are both involved in the one essential glory of the soul.



There you will show me
That which my soul desired;
And there You will give at once,
O You, my life,
That which You gave me the other day.

THE reason why the soul longed to enter the caverns was that it might attain to the consummation of the love of God, the object of its continual desires; that is, that it might love God with the pureness and perfection with which He has loved it, so that it might thereby requite His love. Hence in the present stanza the bride says to the Bridegroom that He will there show her what she had always aimed at in all her actions, namely, that He would show her how to love Him perfectly, as He has loved her. And, secondly, that He will give her that essential glory for which He has predestined her from the day of His eternity.

"There You will show me That which my soul desired."

2. That which the soul aims at is equality in love with God, the object of its natural and supernatural desire. He who loves cannot be satisfied if he does not feel that he loves as much as he is loved. And when the soul sees that in the transformation in God, such as is possible in this life, notwithstanding the immensity of its love, it cannot equal the perfection of that love with which God loves it, it desires the clear transformation of glory in which it shall equal the perfection of love with which it is itself beloved of God; it desires, I say, the clear transformation of glory in which it shall equal His love.

3. For though in this high state, which the soul reaches on earth, there is a real union of the will, yet it cannot reach that perfection and strength of love which it will possess in the union of glory; seeing that then, according to the Apostle, the soul will know God as it is known of Him: "Then I shall know even as I am known."[298] That is, "I shall then love God even as I am loved by Him." For as the understanding of the soul will then be the understanding of God, and its will the will of God, so its love will also be His love. Though in heaven the will of the soul is not destroyed, it is so intimately united with the power of the will of God, Who loves it, that it loves Him as strongly and as perfectly as it is loved of Him; both wills being united in one sole will and one sole love of God.

4. Thus the soul loves God with the will and strength of God Himself, being made one with that very strength of love with which itself is loved of God. This strength is of the Holy Spirit, in Whom the soul is there transformed. He is given to the soul to strengthen its love; ministering to it, and supplying in it, because of its transformation in glory, that which is defective in it. In the perfect transformation, also, of the state of spiritual marriage, such as is possible on earth, in which the soul is all clothed in grace, the soul loves in a certain way in the Holy Spirit, Who is given to it in that transformation.

5. We are to observe here that the bride does not say, "There will You give me Your love," though that is true -- for that means only that God will love her -- but that He will there show her how she is to love Him with that perfection at which she aims, because there in giving her His love He will at the same time show her how to love Him as He loves her. For God not only teaches the soul to love Himself purely, with a disinterested love, as He has loved us, but He also enables it to love Him with that strength with which He loves the soul, transforming it in His love, wherein He bestows upon it His own power, so that it may love Him. It is as if He put an instrument in its hand, taught it the use thereof, and played upon it together with the soul. This is showing the soul how it is to love, and at the same time endowing it with the capacity of loving.

6. The soul is not satisfied until it reaches this point, neither would it be satisfied even in heaven, unless it felt, as St. Thomas teaches,[299] that it loved God as much as it is loved of Him. And as I said of the state of spiritual marriage of which I am speaking, there is now at this time, though it cannot be that perfect love in glory, a certain vivid vision and likeness of that perfection, which is wholly indescribable.

"And there You will give me at once, O You my life, that which You gave me the other day."

7. What He will give is the essential glory which consists in the vision of God. Before proceeding further it is requisite to solve a question which arises here, namely, Why is it, seeing that essential glory consists in the vision of God, and not in loving Him, the soul says that its longing is for His love, and not for the essential glory? Why is it that the soul begins the stanza with referring to His love, and then introduces the subject of the essential glory afterwards, as if it were something of less importance?

8. There are two reasons for this. The first is this: As the whole aim of the soul is love, the seat of which is in the will, the property of which is to give and not to receive -- the property of the understanding, the subject of essential glory, being to receive and not to give -- to the soul inebriated with love the first consideration is not the essential glory which God will bestow upon it, but the entire surrender of itself to Him in true love, without any regard to its own advantage.

9. The second reason is that the second object is included in the first, and has been taken for granted in the previous stanzas, it being impossible to attain to the perfect love of God without the perfect vision of Him. The question is solved by the first reason, for the soul renders to God by love that which is His due, but with the understanding it receives from Him and does not give.

10. I now resume the explanation of the stanza, and inquire what day is meant by the "other day," and what is it that God then gave the soul, and what that is which it prays to receive afterwards in glory? By "other day" is meant the day of the eternity of God, which is other than the day of time. In that day of eternity God predestined the soul to glory, and determined the degree of glory which He would give it and freely gave from the beginning before He created it. This now, in a manner, so truly belongs to the soul that no event or accident, high or low, can ever take it away, for the soul will enjoy for ever that for which God had predestined it from all eternity.

11. This is that which He gave it "the other day"; that which the soul longs now to possess visibly in glory. And what is that which He gave it? That what "eye has not seen nor ear has heard, neither has it ascended into the heart of man."[300] "The eye has not seen," says Isaiah, "O God, beside You, what things You have prepared for them that expect You."[301] The soul has no word to describe it, so it says "what." It is in truth the vision of God, and as there is no expression by which we can explain what it is to see God, the soul says only "that which You gave me."

12. But that I may not leave the subject without saying something further concerning it, I will repeat what Christ has said of it in the Revelation of St. John, in many terms, phrases, and comparisons, because a single word once uttered cannot describe it, for there is much still unsaid, notwithstanding all that Christ has spoken at seven different times. "To him that overcomes," says He, "I will give to eat of the tree of life, which is in the paradise of My God."[302] But as this does not perfectly describe it, He says again: "Be faithful to death; and I will give you the crown of life."[303]

13. This also is insufficient, and so He speaks again more obscurely, but explaining it more: "To him that overcomes I will give the hidden manna, and will give him a white counter, and on the counter a new name written which no man knows but he that receives it."[304] And as even this is still insufficient, the Son of God speaks of great power and joy, saying: "He that shall overcome and keep My works to the end, I will give him power over the nations: and he shall rule them with a rod of iron, and as a vessel of the potter they shall be broken: as I also have received of My Father. And I will give him the morning star."[305] Not satisfied with these words, He adds: "He that shall overcome shall thus be vested in white garments, and I will not put his name out of the book of life, and I will confess his name before My Father."[306]

14. Still, all this falls short. He speaks of it in words of unutterable majesty and grandeur: "He that shall overcome I will make Him a pillar in the temple of My God, and he shall go out no more; and I will write upon him the name of My God, and the name of the city of My God, the new Jerusalem which descends out of heaven from My God, and My new name."[307] The seventh time He says: "He that shall overcome I will give to him to sit with Me in My throne: as I also have overcome, and sat with My Father in His throne. He that has an ear let him hear what the Spirit says to the Churches."[308]

15. These are the words of the Son of God; all of which tend to describe that which was given to the soul. The words correspond most accurately with it, but still they do not explain it, because it involves infinite good. The noblest expressions befit it, but none of them reach it, no, not all together.

16. Let us now see whether David has said anything of it. In one of the Psalms he says, "O how great is the multitude of your sweetness, O Lord, which You have hidden for them that fear You."[309] In another place he calls it a "torrent of pleasure," saying, "You shall make them drink of the torrent of Your pleasure."[310] And as he did not consider this enough, he says again, "You have prevented him with blessings of sweetness."[311] The expression that rightly fits this "that" of the soul, namely, its predestined bliss, cannot be found. Let us, therefore, rest satisfied with what the soul has used in reference to it, and explain the words as follows:

"That which You gave me."

17. That is, "That weight of glory to which You predestined me, O my Bridegroom, in the day of Your eternity, when it was Your good pleasure to decree my creation, You will then give me in my day of my betrothal and of my nuptials, in my day of the joy of my heart, when, released from the burden of the flesh, led into the deep caverns of Your bridal chamber and gloriously transformed in You, we drink the wine of the sweet pomegranates."


BUT inasmuch as the soul, in the state of spiritual marriage, of which I am now speaking, cannot but know something of this "that," seeing that because of its transformation in God something of it must be experienced by it, it will not omit to say something on the subject, the pledges and signs of which it is conscious of in itself, as it is written: "Who can withhold the words He has conceived?"[312] Hence in the following stanza the soul says something of the fruition which it shall have in the beatific vision, explaining so far as it is possible the nature and the manner of it.



The breathing of the air,
The song of the sweet nightingale,
The grove and its beauty
In the serene night,
With the flame that consumes, and gives no pain.

THE soul refers here, under five different expressions, to that which the Bridegroom is to give it in the beatific transformation. 1. The aspiration of the Holy Spirit of God after it, and its own aspiration after God. 2. Joyous praise of God in the fruition of Him. 3. The knowledge of creatures and the order of them. 4. The pure and clear contemplation of the divine essence. 5. Perfect transformation in the infinite love of God.

"The breathing of the air."

2. This is a certain faculty which God will there give the soul in the communication of the Holy Spirit, Who, like one breathing, raises the soul by His divine aspiration, informs it, strengthens it, so that it too may breathe in God with the same aspiration of love which the Father breathes with the Son, and the Son with the Father, which is the Holy Spirit Himself, Who is breathed into the soul in the Father and the Son in that transformation so as to unite it to Himself; for the transformation will not be true and perfect if the soul is not transformed in the Three Persons of the Most Holy Trinity in a clear manifest degree. This breathing of the Holy Spirit in the soul, whereby God transforms it in Himself, is to the soul a joy so deep, so exquisite, and so grand that no mortal tongue can describe it, no human understanding, as such, conceive it in any degree; for even that which passes in the soul with respect to the communication which takes place in its transformation wrought in this life cannot be described, because the soul united with God and transformed in Him breathes in God that very divine aspiration which God breathes Himself in the soul when it is transformed in Him.

3. In the transformation which takes place in this life, this breathing of God in the soul, and of the soul in God, is of most frequent occurrence, and the source of the most exquisite delight of love to the soul, but not however in the clear and manifest degree which it will have in the life to come. This, in my opinion, is what St. Paul referred to when he said: "Because you are sons, God has sent the Spirit of His Son into your hearts, crying Abba, Father."[313] The blessed in the life to come, and the perfect in this, thus experience it.

4. Nor is it to be thought possible that the soul should be capable of so great a thing as that it should breathe in God as God in it, in the way of participation. For granting that God has bestowed upon it so great a favor as to unite it to the most Holy Trinity, whereby it becomes like God, and God by participation, is it altogether incredible that it should exercise the faculties of its understanding, perform its acts of knowledge and of love, or, to speak more accurately, should have it all done in the Holy Trinity together with It, as the Holy Trinity itself? This, however, takes place by communication and participation, God Himself effecting it in the soul, for this is "to be transformed in the Three Persons" in power, wisdom, and love, and herein it is that the soul becomes like God, Who, that it might come to this, created it to His own image and likeness.

5. How this can be so cannot be explained in any other way than by showing how the Son of God has raised us to so high a state, and merited for us the "power to be made the sons of God."[314] He prayed to the Father, saying: "Father, I will that where I am they also whom You have given Me may be with Me, that they may see My glory which You have given Me."[315] That is, "that they may do by participation in Us what I do naturally, namely, breathe the Holy Spirit." He says also: "Not for them only do I pray, but for them also who through their word shall believe in Me; that they all may be one, as You, Father, in Me, and I in You, that they also may be one in Us: that the world may believe that You have sent Me. And the glory which You have given Me, I have given to them: that they may be one as We also are one. I in them and You in Me, that they may be made perfect in one, and the world may know that You have sent Me, and have loved them as You have also loved Me,"[316] -- that is, in bestowing upon them that love which He bestows upon the Son, though not naturally as upon Him, but in the way I speak of, in the union and transformation of love.

6. We are not to suppose from this that our Lord prayed that the saints might become one in essence and nature, as the Father and the Son are; but that they might become one in the union of love as the Father and the Son are one in the oneness of love. Souls have by participation that very God which the Son has by nature, and are therefore really gods by participation like unto God and of His society.

7. St. Peter speaks of this as follows: "Grace to you and peace be accomplished in the knowledge of God, and Christ Jesus our Lord; as all things of His divine power, which pertain to life and godliness, are given us by the knowledge of Him Who has called us by His own proper glory and virtue, by Whom He has given us most great and precious promises: that by these you may be made partakers of the divine nature."[317] Thus far St. Peter, who clearly teaches that the soul will be a partaker of God Himself, and will do, together with Him, the work of the Most Holy Trinity, because of the substantial union between the soul and God. And though this union is perfect only in the life to come, yet even in this, in the state of perfection, which the soul is said now to have attained, some anticipation of its sweetness is given it, in the way I am speaking of, though in a manner wholly ineffable.

8. O souls created for this and called to this, what are you doing? What are your occupations? Your aim is meanness, and your enjoyments misery. Oh, wretched blindness of the children of Adam, blind to so great a light, and deaf to so clear a voice; you do not see that, while seeking after greatness and glory, you are miserable and contemptible, ignorant, and unworthy of blessings so great. I now proceed to the second expression which the soul has made use of to describe that which He gave it.

"The song of the sweet nightingale."

9. Out of this "breathing of the air" comes the sweet voice of the Beloved addressing Himself to the soul, in which the soul sends forth its own sweet song of joy to Him. Both are meant by the song of the nightingale. As the song of the nightingale is heard in the spring of the year, when the cold, and rain, and changes of winter are past, filling the ear with melody, and the mind with joy; so, in the true intercourse and transformation of love, which takes place in this life, the bride, now protected and delivered from all trials and changes of the world, detached, and free from the imperfections, sufferings, and darkness both of mind and body, becomes conscious of a new spring in liberty, largeness, and joy of spirit, in which she hears the sweet voice of the Bridegroom, Who is her sweet nightingale, renewing and refreshing the very substance of her soul, now prepared for the journey of everlasting life.

10. That voice is sweet to her ears, and calls her sweetly, as it is written: "Arise, make haste, My love, My dove, My beautiful one, and come. For winter is now past, the rain is over and gone. The flowers have appeared in our land, the time of pruning is come: the voice of the turtle is heard in our land."[318] When the bride hears the voice of the Bridegroom in her inmost soul, she feels that her troubles are over and her prosperity begun. In the refreshing comfort and sweet sense of this voice she, too, like the nightingale, sends forth a new song of rejoicing to God, in unison with Him Who now moves her to do so.

11. It is for this that the Beloved sings, that the bride in unison with Him may sing to God; this is the aim and desire of the Bridegroom, that the soul should sing with the spirit joyously to God; and this is what He asks of the bride in the Canticle: "Arise, my love, my beautiful one, and come; my dove in the clefts of the rock, in the hollow places of the wall, show me your face, let your voice sound in my ears."[319]

12. The ears of God signify the desire He has that the soul should sing in perfect joy. And that this song may be perfect, the Bridegroom bids the soul to send it forth, and to let it sound in the clefts of the rock, that is, in the transformation which is the fruit of the mysteries of Christ, of which I spoke just now.[320] And because in this union of the soul with God, the soul sings to Him together with Him, in the way I spoke of when I was speaking of love,[321] the song of praise is most perfect and pleasing to God; for the acts of the soul, in the state of perfection, are most perfect; and thus the song of its rejoicing is sweet to God as well as to itself.

13. "Your voice is sweet,"[322] says the Bridegroom, "not only to you, but also to Me, for as we are one, your voice is also in unison and one with Mine." This is the Canticle which the soul sings in the transformation which takes place in this life, about which no exaggeration is possible. But as this song is not so perfect as the new song in the life of glory, the soul, having a foretaste of that by what it feels on earth, shadows forth by the grandeur of this the magnificence of that in glory, which is beyond all comparison nobler, and calls it to mind and says that what its portion there will be is the song of the sweet nightingale.

"The grove and its beauty."

14. This is the third thing which the Bridegroom is to give the soul. The grove, because it contains many plants and animals, signifies God as the Creator and Giver of life to all creatures, which have their being and origin from Him, reveal Him and make Him known as the Creator. The beauty of the grove, which the soul prays for, is not only the grace, wisdom, and loveliness which flow from God over all created things, whether in heaven or on earth, but also the beauty of the mutual harmony and wise arrangement of the inferior creation, and the higher also, and of the mutual relations of both. The knowledge of this gives the soul great joy and delight. The fourth request is:

"In the serene night."

15. That is, contemplation, in which the soul desires to behold the grove. It is called night, because contemplation is dim; and that is the reason why it is also called mystical theology -- that is, the secret or hidden wisdom of God, where, without the sound of words, or the intervention of any bodily or spiritual sense, as it were in silence and in repose, in the darkness of sense and nature, God teaches the soul -- and the soul knows not how -- in a most secret and hidden way.

16. Some spiritual writers call this "understanding without understanding," because it does not take place in what philosophers call the active understanding which is conversant with the forms, fancies, and apprehensions of the physical faculties, but in the understanding as it is possible and passive, which without receiving such forms receives passively only the substantial knowledge of them free from all imagery. This occurs without effort or exertion on its part, and for this reason contemplation is called night, in which the soul through the channel of its transformation learns in this life that it already possesses, in a supreme degree, this divine grove, together with its beauty.

17. Still, however clear may be its knowledge, it is dark night in comparison with that of the blessed, for which the soul prays. Hence, while it prays for the clear contemplation, that is, the fruition of the grove, and its beauty; with the other objects here enumerated, it says, let it be in the night now serene; that is, in the clear beatific contemplation: let the night of dim contemplation cease here below, and change into the clear contemplation of the serene vision of God above. Thus the serene night is the clear and unclouded contemplation of the face of God. It was to this night of contemplation that David referred when he said, "Night shall be my light in my pleasures";[323] that is, when I shall have my delight in the essential vision of God, the night of contemplation will have dawned in the day and light of my understanding.

"With the flame that consumes, and gives no pain."

18. This flame is the love of the Holy Spirit. "Consumes" means absolute perfection. Therefore, when the soul says that the Beloved will give it all that is mentioned in this stanza, and that they will be its possession in love absolute and perfect, all of them and itself with them in perfect love, and that without pain, its purpose is to show forth the utter perfection of love. Love, to be perfect, must have these two properties: it must consume and transform the soul in God; the burning and transformation wrought in the soul by the flame must give no pain. But this can be only in the state of the blessed, where the flame is sweet love, for in this transformation of the soul therein there is a blessed agreement and contentment on both sides, and no change to a greater or less degree gives pain, as before, when the soul had attained to the state of perfect love.

19. But the soul having attained to this state abides in its love of God, a love so like His and so sweet, God being, as Moses says,[324] a consuming fire -- "the Lord your God is a consuming fire" -- that it perfects and renews it. But this transformation is not like that which is wrought in this life, which though most perfect and in love consummate was still in some measure consuming the soul and wearing it away. It was like fire in burning coals, for though the coals may be transformed into fire, and made like it, and ceased from seething, and smoke no longer arises from them as before they were wholly transformed into fire, still, though they have become perfect fire, the fire consumes them and reduces them to ashes.

20. So is it with the soul which in this life is transformed by perfect love: for though it is wholly conformed, yet it still suffers, in some measure, both pain and loss. Pain, on account of the beatific transformation which is still wanting; loss, through the weakness and corruption of the flesh coming in contact with love so strong and so deep; for everything that is grand hurts and pains our natural infirmity, as it is written, "The corruptible body is a load upon the soul."[325] But in the life of bliss there will be neither loss nor pain, though the sense of the soul will be most acute, and its love without measure, for God will give power to the former and strength to the latter, perfecting the understanding in His wisdom and the will in His love.

21. As, in the foregoing stanzas, and in the one which follows, the bride prays for the boundless knowledge of God, for which she requires the strongest and the deepest love that she may love Him in proportion to the grandeur of His communications, she prays now that all these things may be bestowed upon her in love consummated, perfect, and strong.



None saw it;
Neither did Aminadab appear
The siege was intermitted,
And the cavalry dismounted
At the sight of the waters.

THE bride perceiving that the desire of her will is now detached from all things, cleaving to God with most fervent love; that the sensual part of the soul, with all its powers, faculties, and desires, is now conformed to the spirit; that all rebellion is quelled forever; that Satan is overcome and driven far away in the varied contest of the spiritual struggle; that her soul is united and transformed in the rich abundance of the heavenly gifts; and that she herself is now prepared, strong and apparelled, "leaning upon her Beloved," to go up "by the desert"[326] of death; full of joy to the glorious throne of her espousals, -- she is longing for the end, and puts before the eyes of her Bridegroom, in order to influence Him the more, all that is mentioned in the present stanza, these five considerations:

2. The first is that the soul is detached from all things and a stranger to them. The second is that the devil is overcome and put to flight. The third is that the passions are subdued, and the natural desires mortified. The fourth and the fifth are that the sensual and lower nature of the soul is changed and purified, and so conformed to the spiritual, as not only not to hinder spiritual blessings, but is, on the contrary, prepared for them, for it is even a partaker already, according to its capacity, of those which have been bestowed upon it.

"None saw it."

3. That is, my soul is so detached, so denuded, so lonely, so estranged from all created things, in heaven and earth; it has become so recollected in You, that nothing whatever can come within sight of that most intimate joy which I have in You. That is, there is nothing whatever that can cause me pleasure with its sweetness, or disgust with its vileness; for my soul is so far removed from all such things, absorbed in such profound delight in You, that nothing can behold me. This is not all, for:

"Neither did Aminadab appear."

4. Aminadab, in the Holy Writings, signifies the devil; that is the enemy of the soul, in a spiritual sense, who is ever fighting against it, and disturbing it with his innumerable artillery, that it may not enter into the fortress and secret place of interior recollection with the Bridegroom. There, the soul is so protected, so strong, so triumphant in virtue which it then practices, so defended by God's right hand, that the devil not only dares not approach it, but runs away from it in great fear, and does not venture to appear. The practice of virtue, and the state of perfection to which the soul has come, is a victory over Satan, and causes him such terror that he cannot present himself before it. Thus Aminadab did not appear with any right to keep the soul away from the object of its desire.

"The siege was intermitted."

5. By the siege is meant the passions and desires, which, when not overcome and mortified, surround the soul and fight against it on all sides. Hence the term "siege" is applied to them. This siege is "intermitted" -- that is, the passions are subject to reason and the desires mortified. Under these circumstances the soul entreats the Beloved to communicate to it those graces for which it has prayed, for now the siege is no hindrance. Until the four passions of the soul are ordered in reason according to God, and until the desires are mortified and purified, the soul is incapable of seeing God.

"The cavalry dismounted at the sight of the waters."

6. The waters are the spiritual joys and blessings which the soul now enjoys interiorly with God. The cavalry is the bodily senses of the sensual part, interior as well as exterior, for they carry with them the phantasms and figures of their objects. They dismount now at the sight of the waters, because the sensual and lower part of the soul in the state of spiritual marriage is purified, and in a certain way spiritualized, so that the soul with its powers of sense and natural forces becomes so recollected as to participate and rejoice, in their way, in the spiritual grandeurs which God communicates to it in the spirit within. To this the Psalmist referred when he said, "My heart and my flesh have rejoiced in the living God."[327]

7. It is to be observed that the cavalry did not dismount to taste of the waters, but only at the sight of them, because the sensual part of the soul, with its powers, is incapable of tasting substantially and properly the spiritual blessings, not merely in this life, but also in the life to come. Still, because of a certain overflowing of the spirit, they are sensibly refreshed and delighted, and this delight attracts them -- that is, the senses with their bodily powers -- towards that interior recollection where the soul is drinking the waters of the spiritual benedictions. This condition of the senses is rather a dismounting at the sight of the waters than a dismounting for the purpose of seeing or tasting them. The soul says of them that they dismounted, not that they went, or did anything else, and the meaning is that in the communication of the sensual with the spiritual part of the soul, when the spiritual waters become its drink, the natural operations subside and merge into spiritual recollection.

8. All these perfections and dispositions of the soul the bride sets forth before her Beloved, the Son of God, longing at the same time to be translated by Him out of the spiritual marriage, to which God has been pleased to advance her in the Church militant, to the glorious marriage of the Church triumphant. To that end may He bring of His mercy all those who call upon the most sweet name of Jesus, the Bridegroom of faithful souls, to Whom be all honor and glory, together with the Father and the Holy Spirit,


The End

The Footnotes